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FLASHLIGHTS ON EVANGELICAL HISTORY 


THE MORNING DAWNS. 
Daughters of the ‘Author. 


Flashlights on E:vangelical 
~ History 


A Volume of 


Entertaining Narratives, Anecdotes and Incidents, 
Illustrative of the Evangelical Work Founded by 
REV. JACOB ALBRIGHT in A. D. 1800 


ALSO 


Evangelical Daughters of Song 


Rev. A. Stapleton, A.M., M.S., D.D. 


Author of Natural History of the Bible —Compend 
of Church History—Evangelical Annals—Memorials of 
the Huguenots—Selim, The Algerine Cast-away 
Life Member Penna. Hist. Society 
Member Penna. German Society 


“We have heard with our ears, O God. 
Our fathers have told us, 
What work Thou didst in their days, 
In the Times of Old.’ —Ps. xuiv. 1. 


PUBLISHED BY THE AUTHOR. 
YORK, PENNA. 
1908. 


FIRST EDITION. 


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The history of the Evangelical work inaugurated by Rev. 
Jacob Albright in 1800, is in many respects unique in character, 
and full of interesting epochs and incidents, which stand in 
sharp | contrast with the staid denominational life of the older 
churches of that period. There are various reasons for this, 
among which we may mention the non scholastic character .of 
the “Albright” ministry and their evangelistic methods, which 
brought them, and their people, in strong and uncompromis- 
ing opposition to the dead formalism of the period. Then, too, 
the aggressive and pioneer character of the Evangelical min- 
isters opened a vast field of interest aside from the purely his- 
torical development of the Evangelical denominational work. 
While considerable material relating to these aspects of the 
Evangelical work has found its way into our denominational 
literature, still, no work specifically covering this field has 
hitherto appeared. Flashlights on Evangelical History seeks 
in a measure to supply this missing link, by presenting in a 
compact form much material illustrative of old Evangelical 
home life, individual character, denominational development, 
and Divine guidance, which we believe will prove to be a val- 
uable addition to our historical and biographical literature. 

Most of the material of this work was derived directly 
from witnesses and participants of the incidents and events 
recorded. In some instances, however, we have availed our- 
selves of material already published because of its adaptation 
to the purposes of this work. Our “Flashlights” does not 
aspire to the character of a connected history, although we be- 
lieve its materials have a permanent value. Its design is 
rather by the record of interesting narratives and incidents 
to make luminous the general field of Evangelical history. We 
have been told that our early preachers and people suffered 
great opposition and persecution. This book tells what.and 
how they endured. “Flashlights” brings to view the stirring 
scenes of -by-gone days. The nights of gloom and sorrow, as 
well as the days of joy and gladness, are again brought to 
view. .,.In rapid succession the flowers and figures woven into 
the Evangelical fabric by the swiftly moving loom of the 

v 


vi Foreword. 


passing years are reproduced in order to heighten appreciation 
of the stirling virtues of our forefathers and lead us to emu- 
late their pious example. 

Flashlights on Evangelical History illustrates the old 
adage that “Truth is stranger than fiction.’ 'There are some 
narratives in this book that are as strange and mysterious to 
us as they probably will be to the average reader. Had we 
not personally known most of the fathers and mothers who 
related these wonderful things, we might have regarded them 
as the products of fancy, ignorance, or superstition. 

In the realm of nature are many things which the most 
learned do not understand, and we should therefore not cavil 
if in the realm of spiritual life we meet with problems which 
the mind cannot fathom. We have sought to give a true ac- 
count of occurrences recorded in this work, and what we do 
not understand we should relegate to the domain of faith, in 
which relation they become intelligible, and carry with them 
valuable messages to the weak, the troubled, the doubting, and 
the faltering. 

A department which we flatter ourselves, will be most ac- 
ceptable to the women of the Evangelical Church, is that en- 
titled, “Evangelical Daughters of Song.’ It comes as a be- 
lated tribute to the poetic genius of women who deserve a 
wider recognition of their talents than has heretofore been ac- 
corded them. 

In this connection we beg to acknowledge our obligations 
to Mrs. Eliza Gault Bennington, the widow of the sainted Rev. 
S. D. Bennington, fotmerly of the Central Penna. Conference. 
Also to Mrs. Mina Ferner Rishel, the gifted wife of Rev. E. 
W. Rishel, of the Pittsburg Conference. It is worthy of note 
that Mrs. Rishel is a grand-daughter of John Ferner, Esq., 
at whose house in 1836 an important General Conference was 
held, as narrated in this work. 

To the many others who have so cheerfully aided in this 
work, we also extend our hearty thanks. We hope and pray 
that Flashlights on Evangelical History may not only illu- 
minate the past, but also flash down the corridors of the com- 
ing years, and brighten the pathway of all who read its pages. 

A. STAPLETON. 
York, Penna., ro08: 


FLASHLIGHTS ON EVANGELICAL 
HISTORY 


CHAPTER 1. 


MEMORIES OF THE FIRST EVANGELICAL CHURCH. 


The Ode—Walter Preaches in a School-House—Is Locked Out— 
His Prophecy—The Door Opened—Prophecy Fulfilled—The 
Church Built—The Last General Conference—A Crisis— 
Father John Dreisbach Averts a Storm—The Musical Duel. 


Vie wre 4 of the first Church and Drie ins Vitice oi the Evauselicoal ne ation, | 


at Ne Ww Berlin’ v non C onus, Pal ereete val inTs16_. 


a i Rn : Sis ‘ cage so 


The First Evangelical Church, and Printing House, Erected 1816- 
1817. 
T 


2 Flashlights on Evangelical History. 


ODE TO THE OLD CHURCH. 


Farewell Old Church: A long and sad farewell, 
The story of thy past no human tongue can tell, 
The mother thou of thousands yet to be, 
Of churches here, and far across the sea. 


Within thy walls were children born to God, 
A numerous host, who o’er the world have trod, 
To sing and preach the story of His love, 
And bring men back to paths that lead above. 


The hearts that-burned with love within. their. breast, . 

The lips that spake of fallen man’s unrest, ~ 

The strains of music that once echoed there, 

Have vanished like the morning dew imair.,*-- + . 95 


Farewell Old Church: for I shall nevermore, 
Thy glories: share as in the days of yore; 
Yet memory opens wide her gates of light,” 
And brings them back to fancy’s joyful sight. 


And then methinks that when my work is done, 
Amid the glow of heaven’s unsetting sun; 

With all the host who worked and worshiped here, 
We'll tell the story of the church so dear. 


It was a great day for the followers of Albright * when 
the first church of his new society was erected. The town of 
New Berlin, the former county seat of Union County, Penn- 
sylvania, has the rare distinction of its location. 

The erection of this church is connected with one of the 
most remarkable displays of Divine Providence within our 


*Rey. Jacob Albright, the founder of the Evangelical Associa- 
tion, was born near Pottstown, Penna., May 1, 1759. Prior to 
1790 he removed to Lancaster County; entered the field as an 
independent evangelist in 1796; organized. his first three societies 
in 1800; was ordained by his people in 1803; organized his work 
into a conference in November, 1807, at which there were present. 
five traveling, and three local preachers, besides twenty class of- 
ficials. He died May 18, 1808, at Millbach (Klinefeltersville), in 
Lebanon County. His work was carried forward by his followers 
successfully and continues to the present time, and is now estab- 
lished in many countries, including Europe and Asia. In 1816, 
the first church and printing house were erected and the first Gen- 
eral Conference held. 


Memories of the First Evangelical Church. 3 


knowledge. In the spring of 1805, Rev. Jacob Albright and 
his two colleagues, John Walter and George Miller,.in mak- 
ing an evangelistic tour over the “New Circuit,” -held-a ser- 
vice in the Union church in Mifflinburg, in, Buffalo Valley. 
The following Monday they dined at the home of Michael 
Maize, a short distance below New Berlin. At the dinner 
table, John Walter, who had charge of the Circuit, asked Mr. 
Maize to secure permission for him to preach in the school- 
house at New Berlin, and he would take it up as an appoint- 
ment. The school house was accordingly secured for the pur- 
pose, and Walter preached there a number of times. A great 
storm of opposition, however, arose against the “Albrights,” 
and Walter, coming to fill the appointment, found the-school- 
house securely locked against him. It was a beautiful moon- 
light evening, and a great mass of people had gathered to 
see the outcome of the opposition. Walter who was a veri- 
table Boanerges, was not in the least dismayed, but taking a 
position on the steps at the school-house door, delivered one 
of the greatest sermons the people had ever heard. At his 
feet on the steps sat the wife of Michael Maize, holding in her 
arms a babe of several months of age. By her side was her 
little girl of ten years of age.* From the lips of these chil- 
dren, over sixty years later, as well as from other survivors 
who were present, the author obtained the details of the fol- 
lowing strange occurrence which was a matter of common 
knowledge when we were young. 

During his sermon on the door steps, Walter rose to a 
high pitch of eloquence, when a remarkable thrill seemed to 
come over both speaker and people. At the top of his voice 
he cried out: “God has opened for himself a door in New 
Berlin, and He will build up His work here in spite of the op- 
position of hell and wicked men.” At this instant, as by some 
unseen power, a sharp report was heard inside of the school- 
house, and the door (which had been cross-barred) flew open 
wide. To us the occurrence is inexplicable. It may be said 
that Mrs. Barber was a babe, and therefore no competent wit- 


- *Michael Maize, the first regular class leader west of the Sus- 
quehanna, died 1842, age 72 years. The babe in the arms of Mrs. 
Maize was Mary, born 1805, died 1870, wife of Rev. James Barber. 
The other daughter became the wife of John Rank, Esq. 


4 Flashlights on Evangelical History. 


ness. To this we may answer, that she considered it as one of 
the notable events with which her life was connected, and 
therefore treasured all the details as given her by her parents 
and others. Mrs. Rank surely was old enough to realize 
the extraordinary character of the occurrence. 

Many old ministers, such as Rev. Joseph Saylor, and Jos- 
eph Harlacher, whose acquaintance with the Maize family goes 
back to 1823, assured the author that the occurrence was 
generally known and considered as an undoubted proof of 
God’s approval of the Evangelical work. Whatever the cause 
may have been, the school-house door flew open, and Rev. 
John Walter’s prophetic words were literally fulfilled. Within 
two years the chief interests of the newly formed church cen- 
tered in this region, and New Berlin soon became the head- 
quarters of the church. Within twenty rods of where this 
prophecy was uttered the first church was dedicated March 2, 
1817, by Rev. John Dreisbach.* His text was “Delight thyself 
in the Lord, and He shall give thee the desires of thine heart.” 
(Psa. xxxvii. 4). After its erection the Conference was held 
in it for five successive years (1818-1822), besides thirteen 
times thereafter ; also three General Conferences. 

By the side of the church was built the first printing house 
of the Church, and in the more commodious establishment pur- 
chased in 1836, both the “Christliche Botchafter” and “Evan- 
gelical Messenger,” the organs of the Church, were first pub- 
lished. The Parent Missionary Society of the Church was 
projected in 1838, at the house of Rev. W. W. Orwig, then 
editor of the “Botschafter,” and was organized the following 
year at the house of John Dunkel, in Buffalo Valley, four 
miles distant. 

At a session of the West Pennsylvania Conference held in 


*John Dreisbach was the son of Martin Dreisbach, and his 
wife Sabilla Frederica Books. He was born in Buffalo Valley, 
Union County, Penna., June 5, 1789. His father’s home was a 
prominent point in the early days of the Evangelicals. The entire 
family united with the “Albrights” and father Dreisbach was made 
class leader in 1806. John Dreisbach attended the first confer- 
ence in 1807, when he entered the active work of the ministry. He 
rose to the leadership of the church in 1814, when he was made the 
first presiding elder. He died at Circleville, Ohio, Aug. 20, 187T. 
His wife, Fanny Eyer, died 1876, aged 85 years. 


Memories of the First Evangelical Church. 5 


the First Church in 1846, an Educational Society was formed, 
which was the beginning of educational work in the Church. 
The founding of Union Seminary at New Berlin, followed in 
1854, which was the first educational institution of the church. 
Walter’s prophecy is all the more remarkable when we call 
to mind that not only was New Berlin the place where the 
chief interests of the Church were born and developed, but 
it remained the “headquarters” for about half a century. The 
tide turned in 1854, when the Book Establishment was remov- 
ed to Cleveland, Ohio. 


A CRISIS IN THE OLD CHURCH. 


In 1847, the General Conference met for the last time in 
the old church. Bishops John. Seybert and Joseph Long, were 
re-elected, the “Evangelical Messenger’ was projected, and 
other great measures inaugurated. The question of greatest 
interest, however, was the subject of Secret Societies. The 
general sentiment of the church from its beginning was un- 
doubtedly against all oath-bound societies. Both the East 
and West Pennsylvania Conferences, at their sessions pre- 
ceding the General Conference, passed resolutions recommend- 
ing the coming General Conference to enact a law making it 
unlawful for any member of the Church to belong to any such 
society. The resolution of the East Pennsylvania was drawn 
up by the chairman, Bishop Long, Henry Fisher and Francis 
‘Hoffman. | 

The prohibitory resolution in the General Conference was 
offered by Father John Dreisbach, surviving colleague of the 
Founder of the Church, and his early contemporary in ser- 
vice, Henry Niebel, the two oldest ministers in the Church. 
There was a small, but influential group of opponents to the 
measure who believed that a law so radical in character was 
equivalent to changing the principles on which the Church 
was founded. 

The resolution having prevailed and the result announced, 
Rev. J. M. Saylor, a delegate from the East Pennsylvania 
Conference, arose and said, “Brethren I belong to the Sons of 
Temperance, which is an oath-bound order. We find secrecy 
necessary to lay our plans and carry on our work to keep 
ahead of the whiskey men. The resolution you passed will cut 


6 Flashlights on’ Evangelical History, °° 


off all these temperance workers from the’ Church, which is 
wrong, and I for one, cannot go with you in that law.” 

Rev. J. P. Leib, of the same conference, then arose and 
said that while some secret societies might be inimical to the 
Church, and the public welfare, he knew of others that were 
very helpful and beneficial. It was not the province of the 
church to place'the ban on all alike. Moreover, the new law 
was an invasion of the conscience and private rights of the 
people. For one, he said, he could not belong to a church 
governed by such a narrow law, and announced his withdrawal 
from the same. Rev. W. W. Orwig (afterwards Bishop), the 
leader of the West Pennsylvania Conference, and secretary 
of the General Conference, who had been quite conservative, 
arose and predicted that the measure would work disaster, and 
declared that the inexpediency of the measure was already 
showing itself, etc. Upon this the old veteran, Henry Niebel, 
a contemporary of Rev. Jacob Albright, arose and declared 
that the General Conference should stand by its action. He 
spoke of the overwhelming amnti-secret society sentiment in 
the Church, and held that the dissenting members should sub- 
mit to the will of the great majority. Said he, “If they will 
not submit, let them go, we can get along without them.” 

This last remark provoked a murmur of disapproval, and 
it was apparent that the crisis of the Secret Society issue was 
reached. At this instant the venerable Father Dreisbach arose 
with tears streaming down his cheeks, and his heart too full 
for utterance. 

Regaining his composure he stated that any measure relating 
to the polity of the Church that worked so badly in its be- 
ginning as this, was surely unwise. Said he, “I offered the 
resolution in good faith, and while it represents the views of 
the majority of the Church, I feel that we ought to respect 
the conscience of the brethren who differ from us. If it 
were a matter of faith I would not yield, but on a matter like 
this we must be yielding.” (Nachgebig). After expressing 
his sorrow at what had occurred he desired that the resolution 
be reconsidered. The question was reopened by a resolution 
permitting him to recall his resolution, which had caused the 
flurry. His second agreeing, the original resolution was re- 
called, and peace and harmony was restored. 


Memories of the First Evangelical-Church. 7 


A MUSICAL DUEL. 


During a Conference held. in the eld New Berlin Church. 
in June, 1829, an amusing incident occurred. A considerable 
number of the preachers were the guests of Michael Maze, 
who lived nearly two miles east of the town. 
> Once, when this company of ministers, among whom were 
John Seybert (afterwards Bishop), and James Barber,* were 
Sitting on the porch, facing the road. A man named Maurer, 
the proprietor of a mill about a mile east on Penn’s Creek, 
and who was a noted fiddler, made his appearance before the 
ministerial. company. 

“This man was known to be a great enemy of the “Al- 
brights,” and it was therefore anything but love or respect 
that induced him to the following performance: Seating him- 
self by the wayside in front of the house he played all sorts 
of music generally played at dances and frolics. His man- 
ners and gestures, too, indicated the evil disposition by which 
he was prompted. The ministers determined to beat him at 
his own game, and began to sing lustily the German version of 
the old song: “Our dying day ts rolling around.” ‘The chorus 
of voices fairly drowned out his fiddle music, and there was 
nothing to do but beat a retreat. Sullen and crestfallen, he 
put his instrument under his arm and went home. A few 
months afterwards this man died—it is said by his own hands! 


Note.—lIt is evident that this church was erected with funds 
gathered all over the connection. It is a remarkable fact that the 
purchase of the lot occurred two years before the church was 
dedicated. In deed book “A,” p. 448, in the court house at Lewis- 
burg, may be seen the deed for the lot bought May 1, 1815. At 
this time the church had no name as yet. The title of the deed 
reads as follows: “This Indenture made this first day of May, 
in the year of our Lord one thousand eight hundred and fifteen, 
between Andrew Mowrer of the town of New Berlin, Buffalo 
Township, in the County of Union, State of Pennsylvania, Yeoman. 
of the one part, and Conrad Philips and John Walter; trustees of 


*Rev. James Barber son-in-law of Michael Maize, was born in 
Manor Township, Lancaster County, Penna., April 22, 1797. En- 
tered the Evangelical ministry 1817; elected presiding elder 1823; 
President of the Conference 1827; died at New Berlin, Penna., 
Sept 19, 1867. His wife, Mary Maize, died 1870, aged 65 years. 


8 Flashlights on Evangelical History. 


the Evangelist Concretion and Albright’s Children, or Albright’s 
people, as they call themselves—all of the County and State afore- 
said, of the other part,’— etc. etc. 

The reader will note the queer designation—“Evangelist Con- 
cretion,” and “Albright’s Children.” The trustees were leading 
men of the church. Philips was one of the first to receive Albright, 
prior to 1800, in Northampton County. He was present and as- 
sisted at the ordination of Albright at Leeser’s in 1803. In 1811 
he and his aged father, George Philips, who was also present at 
the above meeting, removed to (now) Winfield, adjoining Eyer’s, 
six miles east of New Berlin. He died in 1816. 

John Walter, the other trustee, opened his house as a preach- 
ing place prior to 1800. His home was near Middleburg, in (now) 
Snyder County, about six miles south of New Berlin. He died 
quite aged in 1828. He was no connection to the minister, John 
Walter. 

i may be of interest to state that the purchase price of the 
lot in 1815 was $112. After the church was torn down it was sold 
to Geo. Spitler, April 13, 1878, for $101, who in turn sold it to Rev. 
J. D. Shortess, of Central Pa. Conf., Feb. 19, 1890, for $100. 
The old church was torn down in 1873, and much of its ma- 
terial used to make canes, picture-frames, etc., to be sold as relics. 
Its demolition caused general regret throughout the church. In 
this church the author of this work was converted in youth, and 
did his first preaching in 1870—Text Rom. xiv. I2. 


CHAPTER II. 


AN OLD BARN AND ITS ASSOCIATIONS. 


Massacre of Major Lee and Family—Mrs. Eyer Fords the Swollen 
Susquehanna—FEyer’s House a Preaching Place of Albright— 
The Old Barn and the Conference Held There—Hardships of 
the First Missionary, Hennig—Happy “Billy” Gibbons—A 
Frontier Scene—Land-marks—The Old Forbes Road—A Co- 
lonial House—Birthplace of the “Christliche Botschafter.” 


The Eyer Barn, where the Conference of 1816 was held 


This old barn, a picture of which we here give, is one of 
the most interesting landmarks of the Evangelical Church. 
It is situated at Winfield on the Susquehanna, about six miles 
east of New Berlin, Pennsylvania. It was built by Father Abra- 


9 


IO Flashlights on Evangelical [Tistory. 


ham Eyer * in 1805, and it sheltered more horses of Evan- 
gelical preachers from the founder, Rev. Jacob Albright, down, 
than any other barn in the Connection. The reason of this was 
because of Eyer’s prominence in the Church. His home was 
on the main line of travel for the preachers. Reverends John 
Dreisbach, and Henry Niebel, the two leading ministers of the 
Church in the early days, were married to daughters of Mr. 
Eyer. 
AN INDIAN MASSACRE. 


About twenty rods east of this barn,-in Colonial days, 
stood the residence of Major John Lee, of the Revolution. In 
the summer of 1782 while Major Lee was home, some sixty 
Indians made their appearance at the upper end of Buffalo 
Valley and massacred a number of people. A squad of this 
band followed the trail on the top of the “Shamokin Hills,” 
(New Berlin Mountain), and made an attack on Major Lee’s 
home. The Indians killed Major Lee and three others, and 
took Mrs. Lee, with a small babe in her arms, and some others 
captive. Father Eyer at this time lived on his farm on the 
mountain side, within a half-mile of the trail, and about two 
miles from Major Lee’s, yet none of them were molested? 
Upon learning of the massacre Colonel Hunter of Sunbury, 
which was four miles down the river, quickly raised a com- 
pany of volunteers who pursued the savages to the foot of the 
Allegheny mountains. When the Indians discovered that they 
were being pursued they killed Mrs. Lee, and took her child 
and dashed it against a tree and left it by its mother, suppos- 
ing they had killed it. When the militia arrived they found 
Mrs. Lee’s body still warm. The child, though badly hurt, 
was tenderly cared for by the soldiers, and it finally re- 
covered.f 

Robert Lee, a surviving son of Major Lee, sold the plan- 
tation to Abraham Eyer; May 2, 1797. who moved from ‘his 


*Father Abraham Eyer was born in Lancaster County, Penna., 
May 16,1748, and died Oct. 3,. 1823. His wife Elizabeth, born 
Oct. 15, 1752;-died Sept. 22, 1805. They were married in May, 
1770. j cans : 
+For a full account of this massacre, see Linn’ “Annals of 
Buffalo Valley,” pp. 210-212. ©. : od ee 


> 


An Old Barn and Its Associations. II 


mountain farm into the former home of Major Lee, which 
strangely enough the Indians did not burn. 

Later, Eyer erected the present mansion and stone barn 
still standing, by the public road, around which so many 
things of interest cluster. 


A WOMAN'S SACRIFICE. 


Illustrative of the hardships of pioneer days we give the 
following incident in the life of Eyer. At some period in 
Colonial times, Eyer became bondsman for a debtor against 
whom proceedings for recovery failed. The bondsman, Eyer, 
now became liable for the debt. In that day debtors were put 
to prison upon failure to pay upon a legal summons. 

In some way now unknown, Eyer had failed to satisfy 
as bailee the creditor and an officer from Sunbury made his 
appearance with a warrant, and taking him with him, placed 
- him in prison. This he had not anticipated. 

Soon after this occurrence, Mrs. Eyer determined to go 
to the help of her spouse, and taking some provisions for him 
she started for Sunbury. Between her and Sunbury rolled 
the majestic Susquehanna, over half a mile wide, and now 
swollen from heavy rains. Bridges there were none, and boats 
were few in those days. Impelled by a womanly devotion to 
reach her husband she determined to ford the river. She soon 
got beyond her depth and came near loosing her life. People 
on the opposite shore seeing her plight came to her rescue; 
otherwise she must have perished. 


A PREACHERS HOME. 


Father Eyer and his wife Elizabeth (nee Greybill), were 
pious Mennonites, and Mr. Eyer is known to have exercised 
the functions of the ministry in that church. He emigrated 
from Lancaster County to this region in 1772, and secured 
some vacant land on which he erected a house which stood, as 
already said, near the Indian path which was traveled many 
times by hostile savages during the Revolution, but they were 
never molested to our knowledge, although many of their 
neighbors were killed or carried into captivity. The old house 
was used as a residence about one hundred and twenty years. 
After removing to the Lee farm his home became the head- 


2 l‘lashlights on Evangelical History: 


quarters for the revivalistic preachers who traveled up and 
down the West Branch Valley. Bishop Newcomer mentions 
in his journal, having a meeting there in 1800. It is certain 
that Albright and Walter visited him in 1803. When the 
“new” or second circuit was formed by Albright in 1804, 
Eyer’s place became one of the chief preaching places. 

A class was formed here in 1806. Among the trophies 
won for the church at this place was Henry Niebel,* a young 
school teacher, who was then preparing for the ministry of the 
Reformed Church: He began to preach under the direction 
of the Founder, and entered the active work in 1809. 


A NOTABLE CONFERENCE. 


While many things of interest might be written concern- 
ing the old mansion it is the barn in which the conference was 
held to which we direct the readers attention. 

This conference, which was held June 11-13, 1816, was 
the most important so far held in the history of the Church. 
A remarkable circumstance was the fact that father Eyer’s 
two sons-in-law, Reverend John Dreisbach and Henry Nie- 
bel were now the leaders of the Church. The former was 
the president and the latter the secretary of the Conference. 
The traveling preachers up to this conference, numbered thir- 
teen. Of these, three located, and eight new men were re- 
ceived. Four things of great moment were done: A committee 
of seven was appointed to superintend the newly erected print- 
ing establishment. This was virtually the first Evangelical 
“Board of Publication.” Dreisbach and Niebel were author- 
ized to compile the first hymn-book. Twelve ministers were 
chosen to constitute the first General Conference, which was 
held the following October, at Father Martin Dreisbach’s, 
about eight miles distant. Last, but not the least important, 
the Evangelical Missionary work, which has spread from the 


*Rev. Henry Niebel, son of Nicholas Niebel, of (now). Union 
County, Penna., was born March 16, 1784; converted at Eyer’s 
1806, and exercised his ministerial gifts soon afterwards. Entered 
the active ministry 1809. Elected as the second presiding elder 
1815. Removed to Ohio 1833. He died in Wyandotte County, 
Ohio, May 2, 1877, aged 93 years. His wife Mary Eyer, died in 
1857, aged 69 years. i 


An Old Barn and Its Associations. 13 


home land to Europe, Asia and Africa, was born at this con- 
ference, and in this old barn! ‘The first mission field was 
Ohio, which was then a wilderness, and the first missionaries 
Adam Hennig and Fred Showers, both of whom entered upon 
their work, but the latter soon defected, and it was left to 
Hennig to establish the Evangelical work in “the West.” ‘The 
story of his labors in the wilds of Ohio, could it be reproduced 
here, would read like a fairy tale. He was often overtaken by 
night in the wilderness without being able to reach a shelter, 
and more than once he was pursued by wolves from which 
he made narrow escapes. His travels extended through the 
interior of the state, there were then no bridges and he was 
compelled to cross all streams and even rivers on horseback, 
no matter how swollen or dangerous.* 

Yea, verily; when we think of the far-reaching conse- 
quences of that conference session in the barn, it excites our 
veneration for it, and we shall regret its demolition, an event 
which we hope may be long deferred. 

“HAPPY BILLY.” j 

One day in the year 1807, as the intrepid John Walter, 
Albright’s first co-worker, was preaching in Eyer’s house, an 
Irishman who lived near by, passed on horseback with a bag 
of grain behind him, bound for Jenkin’s mill beyond Eyer’s. 
The door and windows of Eyer’s house were open, and’ as 
“Billy” passed by he stopped a moment to hear what was 
going on. 2 

The service was, of course, German, and “Billy” although 
understanding but little of the sermon, became quite inter- 
ested. He had never heard such preaching before. The word 
preached reached his soul, and he felt himself a sinner and 
began to weep. He then went to dispose of his burden of 
wheat at the mill, and then went back to Eyer’s to seek re+ 
lief from his burden of sin. Long and strenuous was his 
penitential struggle, in which he was also joined by his wife. 

Daylight broke at last and the conversion of this pair was 


*Adam Hennig was the son of John Adam Hennig, of Centre 
County, Penna., where he was born in 1794. Entered the ministry 
1813; died at Salem, Ohio, 1860. 


14 Flashlights on Evangelical I[istory. 


a notable circumstance in this region. “Billy” went far and 
near and told of his happy experiences which had a good ef- 
fect everywhere. For over forty years “Happy Billy,” as he 
was called, made things “lively” at the meetings in that re- 
gion. He died triumphantly in 1850, aged eighty years.* 


HENNIG ON THE FRONTIERS. 


The following incident in a remarkable manner illustrates 
the early visitation of Divine blessings to those whose hearts 
“hunger and thirst after righteousness :” 

In the spring of 1816, when Adam Hennig was sent as 
the first missionary of the Church to the West, without having 
any definite or pre-arranged field of labor, he was de- 
termined to be guided by the leadings of Providence. About 
eight miles northwest of New Philadelphia, in Ohio, while 
passing through a forest, he saw the blazing fire of a newly 
arrived settler in the distance. This proved to be an acquaint- 
ance named Roerich, from Centre County, Pennsylvania. This 
family was staunchly Evangelical, and had arrived in their 
future home the evening before, after a two-weeks journey 
from Pennsylvania. Their temporary home was of course 
their big covered wagon until a log cabin could be built. The 
following day after their arrival, as the daughters were pre- 
paring their first dinner under a big oak tree, the conversa- 
tion turned on religious subjects—the good meetings at 
where they came from—how they would miss the Evangelical 
preachers, etc. The father, who happened to be near, assured 
them that the Lord would soon send them a preacher, “per- 
haps sooner than you expect,’ said he. While this conversa- 
tion was going on a lone horseman appeared in the distance. 
Recognizing the traveler as Hennig, the father said: “See there 
comes our preacher now!” Sure enough, it was true, and a 
joyful meeting followed. After partaking of the frugal meal 
under the oak, preaching services were arranged for Hennig 
that very night in the cabin of a neighbor. Invitations were 


*There is a grave-yard near the Eyer house which contains 
many of the old Evangelicals. Here sleep father and mother Eyer, 
father George Philips and son Conrad, both of whom signed Al- 
bright’s ministerial certificate in 1803, “Billy” Gibbons, and nu- 
merous others. 


An Old Barn and Its Associations. 15 


sent out among the settlers to come. Hennig’s text was 1st 
Peter iv. 8. This was the beginning of the Evangelical work 
in the West. 


The Ferner House. 


THE OLD LANDMARKS. 


Sacred to loyal hearts 
The quaint old places, 

Where soon the crumbling wall 
Shall hide all traces, 


Of humble meeting-house 
And hearth-stone ringing, 

With echo of the old-time 
Heartsome singing. 


No richer theme than this, 
“The Sweet Old Story,” 

But simple lives devout— 
Bore fruit for glory. 


—Mina Ferner Rishel. 


16 Flashlights on Evangelical History. 


THE OLD FERNER HOUSE AND ITS ASSOCIATIONS. . , 


During the great struggle between England and France 
for the control of North America in 1755-1762, western Penn- 
sylvania became the chief theatre of the conflict, which in 
American history is known as “The French and Indian War.” 

The disastrous defeat of General Braddock at Fort Du- 
quesne (now Pittsburg), in 1755, by the French and Indians, 
exposed the entire frontier line of Pennsylvania to the incur- 
sions of the savages, with the result that over two thousand of 
her people were een. 

In 1758, England determined on the reduction of Fort 
Duquesne and the conquest.of the Ohio Valley. Accordingly 
an army of over six thousand men’was concentrated at Car- 
lisle, under the command of General John Forbes. 

This experienced officer determined to cut a new oad 
directly through western Pennsylvania by which to move his 
army to dislodge the French from the Ohio Valley. The 
story of his brilliant achievement in conquering the French, 
and his building of Fort Pitt, from which grew Paras. 
need not be told here. 

With the building of the great “Forbes Road” across the 
Allegheny Mountains to the Ohio river, came the settlement of 
the country. No other highway in America has more inter- 
esting historical associations than this. 

Our present interest in the “Forbes Road” centres in a 
house which was built on it by a pioneer whose name is un- 
known to us, quite soon after the road was completed. This 
house was in size 42x26 feet. It witnessed the passing of 
Bouquet’s two great expeditions against the Indians (1763- 
1768), the passing to and fro of the Continental troops to Pitt- 
burg during the Revolution, the United States army under 
Gen. St. Clair to its defeat by the Miami Indians in 1791, and 
the army under Gen. Wayne in 1792, which conquered the 
Indians and opened the great “northwest” for settlement. 

This house, and the estate to which it belonged, was sit- 
uated in Somerset County, and was acquired by John Ferner, 
Esq., in whose possession it remained until his death.* 


*John Ferner died 1848, aged 73 years. His grand-daughter, 
Mrs. Mina Ferner Rishel, in the poem, “The Old Landmarks,” 
reflects a beauttful. sentiment. 


An Old Barn and Its Associations. 17 


In 1830, when John Seybert was presiding elder of 
“Salem” district, he assisted much in the Evangelistic work of 
the Evangelical preachers on Somerset Circuit. The result 
was a great revival in which many people of prominence were 
gained for the church. 

Among the converts were John Ferner, and his wife Su- 
sanna, who soon afterwards became members of the Evan- 
gelical Church. 

Ferner’s old house now became a regular preaching place, 
and his woods a camp ground. The old place became noted 
for revivals, and was known throughout the entire Church. 


THE BIRTH OF A GREAT INTEREST. 


- -In the year 1836, there was held in this old.house the 
Sixth General Conference, which for far-reaching measures, 
has never been surpassed by any other in the Evangelical 
Church. 

The publishing interests, which had been defunct since 
1828, were now revived, arrangements were made for the im- 
mediate purchase or building of a publishing house and the 
issue, of the “Christliche Botschafter,’ which has for many 
years been the greatest religious denominational paper in the 
world, printed in the German language. 

This old building around which so many things of in- 
terest cluster, was. torn down in 1906. 


CHAPTER Lin 
OLD-TIME CAMP-MEETINGS. 


The First Camp-meeting—Rallying Points—How the Horses Were 
Fed—An ‘Old-Fashioned’? Camp-meeting—Victorious “Old 
York”—The Powers of Darkness—Camp-meeting Broken Up 
—The Enemy Foiled—Almost a Tragedy—A Marvellous Con- 
version—God Rules the Storm. 


Linwood Park.—A magnificent camp-ground of the Evangelical 
Association, on Lake Erie, thirty-eight miles west of Cleve- 
land, Ohio. 


To the followers of Rev. Jacob Albright belongs the credit 
of holding the first German camp-meeting in the world. This 
camp-meeting was held on the land of Michael Maize, a short 
distance below the town of New Berlin, in Pennsylvania, in 


18 


Old-Time Camp-Meetings. 19 


the month of May, 1810. It was one of the wonders of Cen- 
tral Pennsylvania, and was the centre of attraction for thou- 
sands of people. The place was in the centre of the new 
circuit which had already numerically, and otherwise, out- 
stripped the eastern or “old” circuit. It was attended by 
all the preachers and chief members of the Church, some of 
whom had come over a hundred miles. There were no dis- 
turbances, such as occurred later at this camp-meeting, so 
far as we know. In our young days we met a number of peo-- 
ple who were present and were witnesses of the marvellous 
effects of the preaching of these early evangelists. 

In the early days of camp-meetings from fifty to sixty 
conversions, was a common occurrence. 

At first, camp-meetings were a novelty, but in a few 
years, as formal pastors of the old churches saw their mem- 
bers converted by the hundreds and unite with the Evangel- 
icals, the bitterest animosity was enkindled. Pastors denounc- 
ed the meetings from their pulpits and to this source must 
be traced, chiefly, the disgraceful disturbances which so fre- 
quently took place. 

The early camp-meetings were a sort of rallying point 
for the Evangelicals from far and near. 

Father Louis Sindlinger once told us, that he, and many 
others, walked from the “Blockhouse” to a camp-meeting at 
Abraham Wolfe’s, three miles south of Lewisburg, which 
was a distance of about seventy miles. 

Women often went a distance of fifty miles or more on 
foot. Mrs. (Rev.) Francis Hoffman once told us that about 
1825, she was one of a large party who walked from Orwigs- 
burg, Schuylkill County, to Turkey Hill, on the Susquehanna, 
a distance of over forty miles. 

From the fact that modern conditions have changed the 
character of camp-meetings, it seems desirable to preserve 
some of the incidents connected with them in order that pos- 
terity may have a right idea of what they were like, and prop- 
erly appreciate the advancement of social and religious culture 
since that time. 

The following incidents were mostly related to the author 
by participants and may therefore be considered authentic. 
Some may be simply amusing, while others, we believe, will 


20 Flashlights on Evangelical ‘History. 


signally illustrate Divine Providence, and serve to strengthen 
and confirm the faith of believers. 


HOW THE: HORSES WERE FED.. 


A few miles south-west of Lebanon, Pennsylvania, lived 
Philip Breitenstein,* whose house became an Evangelical 
preaching place in 1805. In the month of May, 1811, was held 
the third camp-meeting of the Evangelical Association on his 
land. In the early days it was customary for camp-meetings 
to be held on the land of well-to-do people, who were able 
to provide pasture for the horses of the campers who came 
from a distance. The camp-meeting having been appointed 
for Breitenstein’s place, he found that the only field into which 
he could turn the camp-meeting horses was the one from 
which he expected to cut his hay for that season. What to 
do he knew not, as to turn in the horses meant to ruin the 
hay crop. He made it the subject of prayer. To keep the 
bars up meant no camp-meeting—to put them down meant no 
hay. The time finally came for camp-meeting. As the camp- 
ers came the horses were turned into the clover field. The 
meeting was one of unusual power and success, but the clover 
crop seemed ruined and his neighbors thought Breitenstein a 
fanatic. But reader mark the outcome! Immediately at the 
close of the camp-meeting a rain of several days duration set 
in with the result that the clover field revived, and produced 
an unprecedented crop of hay. 


AN “OLD-FASHIONED” CAMP-MEETING. 


The following from the Ch. Botschafter, of November, 
1838, is a report of a camp-meeting held this year on Mans- 
field Circuit, Ohio, which then embraced about one-third of 
the area of the present Ohio Conference. There were three 
traveling preachers on the circuit, namely: A. B. Schaeffer, H. 
Longbrake, and Joseph Hummel. Great as this camp-meet- 
ing was, many other reports, equally interesting, may be found 
in the issues of the Ch. Botschafter prior to 1850. 


*Philip Breitenstein was born 1764, and died 1838. His house 
was a preaching place in Albright’s time. His son John, born 
1795—died 1878, entered the Evangelical ministry in, 1818. 


Old-Time Camp-Meetings. A 


“Our second camp-meeting took its beginning on the 20th 
of August, on the land of Bro. Henry Kipplinger, in Wayne 
County, Ohio, and was the second held on this ground. 

' There were present eight ‘traveling, and ten local preach- 
ers. There were eighty-two families who occupied some forty 
odd tents. There were besides a large number of friends who 
had come from a distance without camp provisions. ‘There 
were about two hundred and fifty regular attendants con- 
nected with the camp, who sought from the very beginning 
with serious purpose of heart, to engage in the work of the 
Lord. The congregations were-large and increased daily. The 
attention and conduct of the people was remarkably good, 
without the least disturbance. It seemed as though every- 
body was on the side of the Lord. The operations of the 
Spirit were uniform from the beginning to the end. At the 
close of almost every sermon invitations were extended to 
penitents, and everytime more or less came forward. 

At the first invitation twenty-five penitents came for- 
ward, and after that from forty and upwards. On the last 
evening sixty-eight came forward at the first invitation, besides 
many who fell'on their knees back in the congregation, and 
prayed for mercy. ‘The exact number of converts we are 
unable to ascertain, but reached about seventy, most of whom 
united with the Church, while others will join later. 


We can truly say, this was a time of the Son of man! 
Oh! that we may remain truly humble, and faithful until 
death.” 


VICTORIOUS “OLD YORK.” 


In the month of August, 1845, there was a camp-meet- 
ing held on the land of Jacob Gohn, near Margaretta Furnace, 
Pennsylvania, on old “York Circuit,” that:was signally victor- 
ious. At this camp there were forty-three tents, many of them 
occupied by two or more families. Immense crowds were pres- 
ent, and good order prevailed. The first sermon preached was 
from the text, “Come, for all things are now ready.’ At the 
first invitation seven penitents came to the altar. The meetings 
grew in power with every service.- At one time forty peni- 
tents came forward. The meeting continued seven days and 


22 Flashlights on Evangelical History. 


resulted im one hundred and ten conversions. Most of these 
were heads of families. 

York County has ever been a prolific field for the Evan- 
gelical Church. At the present time, there are upwards of 
twenty-five ministers in the active service of the Central 
Penna. Conference, who came from this county, while many 
more are in the West. There are upwards of fifty Evan- 
gelical churches in the county. 


THE “POWERS OF DARKNESS.” 


That a camp-meeting could be broken up, and the wor- 
shippers subjected to the most brutal and inhuman treatment 
in the great Commonwealth of Pennsylvania, as late as 1825, 
without the interference of the strong arm of the law seems 
incredible; yet such was the case, and it is only by comparing 
present immunity from danger with past experiences, that the 
great progress of practical religion can be measured. 

The writer of this-work attended a camp-meeting in 1873, 
at which a gang of desperate men, about twenty in number, 
from a mining town, took things into their own hands on 
Sunday afternoon. No religious services could be held, and 
nearly all the campers kept in their tents. The men were all 
armed and with a jug of whiskey and a tin cup, they per- 
formed a mock communion in the altar. As the men were 
intoxicated it was deemed best not to attempt arrests, as in 
that event bloodshed would surely have occurred. 

The most shameful assault, instigated by a minister oan 
his church officials, within our eames occurred at a 
camp-meeting which was held in May, 1825, on the land of 
J. Earnst, in Bern township, Berks County. 

The services began on the 29th, under favorable aus- 
pices, no one dreaming of the storm that was brewing and 
about to break in ftiry over the heads of the campers. 

The preaching was unusually powerful and produced a 
decided demonstration. In the audience sat a poor cripple, 
having a bag containing something quite heavy. The fellow 
was smitten by the arrow of conviction and fell upon his 
knees, crying for salvation. He was wonderfully saved, after 
which he arose and stated that he had been sent to the camp 
at the instigation of a number of men to stone the camp- 


Old-Time Camp-Meetings. 23 


meeting people. In proof of this he opened his bag which 
was filled with stones. 

This was at once taken as proof that the poor man was 
sent as a tool to start a disturbance which would give the op- 
ponents some excuse to interfere. The exposure of their 
scheme by the cripple filled the ungodly rabble with wrath. 
There were many penitents engaged in great earnestness 
at the altar. At a given signal the mob surged into 
the altar- area, the penitents were grabbed and bodily car- 
ried to a nearby house where a godless doctor and preacher 
had installed themselves to use their arts on the heart smitten 
penitents. The doctor bled some profusely, others he treated 
with the cold douche, some were given sedatives “to quiet their 
nerves.” The preacher plied his arts to assure the awakened 
ones that the whole revival business was wild fire, and ani- 
mal excitement and that the Albright preachers were de- 
ceivers. 

On Thursday the opposition reached its climax. Hun- 
dreds of people came to the ground armed with pitchforks and 
clubs determined to break up the meeting. They cursed and 
swore at the campers, calling them the most abominable names. 
They sang ribald songs in mockery of the worshippers; they 
imitated the bellowing of cattle, the braying of asses, the bark- 
ing of dogs, etc. Only under the most distressing circum- 
stances could the worshippers close in an orderly manner the 
afternoon services. 

In the evening of this terrible day, Daniel Manweiler at- 
tempted to preach from Psa. vii. 11-13, “God is angry with the 
wicked every day,’ etc. He had hardly begun his sermon 
when the mob entered the altar area with hideous yells and 
imprecations. Many of the camp-meeting people, as well as 
the preachers, were beaten unmercifully. Mr. Earnst, the 
owner of the grounds, and Daniel Loos, a highly respectable 
Evangelical, were severely injured. The preacher’s stand and 
platforms on which the camp-fires burned by which the 
grounds were illuminated, were demolished. Many of the 
tents were torn down. Pandemonium reigned supreme until 
past mid-night when most of the crowd dispersed. 


With the camp in ruins a consultation was held at the 
break of day, and it was determined to forestall the designs 


24 Flashlights on Evangelical History. 


of the enemy by breaking up at noon that day (Friday), one 
day earlier than intended. 

The closing service in the -forenoon was most solemn. 
The presiding elder, John Seybert (afterwards bishop), 
preached from the words “O send out Thy light and Thy 
truth; let them lead me; let them bring me unto Thy holy. 
hill, and to Thy tabernacles. (Psa. xliii-3.) 


THE ENEMY FOILED. 


Much as the old Evangelicals suffered at the hands of 
their enemies, it was not for lack of courage, but rather to 
give the world an example of the virtue of forbearance. 
Whenever possible, however, they took advantage of the pro- 
tection of the law, and sometimes resorted to strategy to foil 
the evil designs of their enemies, as the following incident 
shows: In August, 1843, there was a camp-meeting held on 
the land of George Gladfelter, near Rossville, in York County, 
Pennsylvania. Rev. Adam Ettinger was the presiding elder, 
and Moses Bower, preacher in charge of the circuit. During 
the meeting it was learned that a party of rowdies, headed 
by two brothers named Zimmerman, were coming from the 
forge at the Susquehanna, for the purpose of breaking up the 
camp-meeting. 

Upon learning of their intention the camp-meeting peo- 
ple made preparation to give them a warm reception. A police 
force was organized, who determined to capture the ring- 
leaders at the first signs of a disturbance. A board tent was 
secured in which to imprison the disturbers if necessary. 

True to their threat, the gang put in their appearance in 
ignorance of preparations made for them. After parading 
about the grounds for a while, the Zimmermans and some 
others, started a disturbance, which was to be the beginning 
of hostilities. The police committee, however, was on hand, 
and at a given signal surrounded the ringleaders of the row- 
dies, cutting them off from their companions. The captured 
men tried to break through the cordon, and being powerful 
men a terrific struggle ensued. ‘They were quickly overpow- 
ered, however, and hustled off to the improvised “lock-up” 
where they were tied hand and foot to prevent any further vio- 
lence on their part. Their companions who had retired at the 


Old-Time Camp-Meetings. 25 


first surprise, reorganized, and again invaded the grounds for 
the purpose of rescuing their companions. Finding the camp- 
meeting people not to be intimidated they laid aside their 
bravado and became docile and orderly. 

The imprisoned men, finding themselves in a helpless and 
humiliating situation, now began to beg for mercy. The 
emergency police, however, gave them to understand that they 
would be taken to York and made to feel the strong arm of 
the civil law. 

At last thoroughly cowed, frightened and humbled, the 
miscreants were willing to make any amends necessary, and 
give pledges for future good behavior. Upon this the camp- 
ers relented, and the prisoners were liberated, and they at once 
withdrew. 


ALMOST A TRAGEDY. 


In the month of September, 1829, a camp-meeting was 
held near Stoystown, in Somerset County, Pennsylvania, at 
which a man was converted whose wife was exceedingly wick- 
ed and ferocious. The following day after his conversion 
was set apart as communion day. 

Before the communion exercises began, however, the 
presiding elder, Rev. John Seybert, gave an opportunity to any 
of the converts to be baptized. Three came forward and 
bowed at the altar for the sacred rite—one of whom was 
the newly converted husband of the woman mentioned. 

Just as Seybert was offering the baptismal prayer, the 
woman who had come to camp-meeting astride of a colt, rush- 
ed forward with a big stone in her hand to break her kneeling 
husband’s head. With fierce cursing and blood-curdling im- 
precations she denounced her husband for forsaking his old 
faith, and by going to the “Stravlers” drag his family down to 
hell. 

A man seeing her murderous design, parried her arm in 
its descent, and instead of striking her husband’s head, the 
stone came down on the altar with a loud crash. The ser- 
vices were of course instantly interrupted by her hysterical 
ravings. 

Failing with the stone, the frenzied woman now drew a 
sharp butcher knife from her bosom with which she said 


26 Flashlights on Evangelical! History. 


she would do the work. Fortunately for the safety of the 
people she had wrapped the knife in a rag so as to prevent 
cutting herself while concealed. As she was removing this 
rag, the knife was snatched from her hand. Her fury was 
now terrible—with horrible oaths she threatened to hang her- 
self, kill her husband, burn their barn, etc. She was finally 
removed from the grounds and order was restored, after 
which the services were resumed. 

Reader, mark the wondrous saving power of Divine 
grace! <A few years later at a camp-meeting on the same 
grounds this fierce amazon again appeared! ‘The presiding 
elder, Seybert, was in the midst of a sermon, as she came into 
the audience. She cast at him a look of disdain and defiance. 
Seybert recognized her, and his heart went out in pity and com- 
passion for her. He now directed his words to suit her mood 
and condition, and her hard countenance soon relaxed. ‘The 
sharp arrow of truth, shot with marvellous accuracy from 
the Gospel bow, had pierced her heart! Next her pent-up 
feelings burst forth as a mighty flood. She fell on her knees 
and prayed mightily for salvation. The friends gathered 
about her in prayer and song. Here reader was surely 
wrought a miracle of grace! These were seasons of mighty, 
transforming power. Glad hosannas and shouts of praise 
soon heralded a mighty Saviour’s dying love. The lion was 
turned into a Jamb—the heart as a “cage of uncléan birds” 
was instantly cleansed and made the receptacle of the dove 
of peace! 


GOD RULES THE STORM. 


In 1872, John Dauberman, Esq., of Egg Hill, in Centre 
County, Pennsylvania, took the writer through a woods near 
his place and showed him by broken trees and upturned roots 
the path of the greatest tornado ever known in that country, 
and which happened over thirty years before, and yet its 
course was still clearly visible. 

Then he led us to a spot in the woods where the storm 
had parted right and left, leaving a spot of several acres un- 
disturbed—“Here,” said he, “we had a camp-meeting during 
the storm, and God took care of us.” 

This circumstance filled us with wonder and amazement, 


Old-Time Camp-Meetings. 27 


and seemed like a clear proof of Divine intervention for the- 
protection of the campers. The circumstances are as follows: 

The camp-meeting was held on the land of Daniel Shreff- 
ler, Aug. 23, 1840. The following account is the report of 
the presiding elder, George Brickley, who held the meeting, 
and was published in the Christliche Botschafter immediately 
after its occurrence and is therefore authentic: 

“On Sunday previous to the meeting, there was preach- 
ing on the ground,* and in the afternoon the friends and 
others from the vicinity, assembled for the purpose of hold- 
ing a prayer-meeting. 

During the first prayer a violent storm arose which broke 
down the trees by hundreds, and many were torn out by 
the roots, but not a single tree on the camp-ground was 
broken off or damaged. All around the tent area were 
strewn the fallen trees and branches broken off and torn 
down by the storm. Near the tent ground there was a tree 
of immense size, measuring over twelve feet in circumference, 
and very firmly rooted, so that it could not be torn up. This 
tree was broken off near the ground, although nearly sound 
all the way through. This may EHe some idea of the violence 
of the storm. 

The assembly was not aware of the coming storm, until 
it was too late to flee out of the woods. Several, however, 
made the attempt, but were frightened by the crushing ‘and 
breaking trees and returned. But few remained on their 
knees in prayer ; most of them sprang up and were much con- 
fused. Some cried out “We shall all be killed”’ Others were 
overcome by the power of God, and broke out in praise. 

The Lord demonstrated that He is with His people, and 
all were protected. All who witnessed the scene acknowledge 
the hand of the Most High in the protection of His people.” 


3. 66 


*The preacher’s “stand” had been erected, and also some tents. 
—Author. J 


CHAPTER INE 
OLD-TIME CAMP-MEETINGS.—Continued. 


Remarkable Occurrence at Spangler’s—Berry’s Conversion— 
Frantz Gramley’s Conversion—A Quaker at Camp-meeting— 
State Militia at Camp-meeting—The Pincher “Pinched”—How 
a Mock Service Ended—Far Reaching Results. 


Perkasie Park—(Auditorium)—of the East Penna. Conf., United 
Evangelical Church, Perkasie, Penna. 


REMARKABLE OCCURRENCE AT SPANGLER’S. 


In 1832, was held the first camp-meeting in Brush Valley, 
in Centre County, Pennsylvania, on the grounds of father 
Christopher Spangler,* who had been the first in the valley to 


*Father Christopher Spangler was the first in Brush Valley 
to open his home as a preaching place for Albright (the Founder 
of the Church), in 1805. In 1807 he attended the first conference, 

28 


Old-Time Camp-Meetings. 29 


open his house as a preaching place for Albright in 1805. This 
camp-meeting was one of the most remarkable ever held in 
the Church because of its far-reaching consequences. Among 
the many important results of the camp-meeting was the es- 
tablishment of the Evangelical work in Sugar Valley, which 
afterwards became an Evangelical stronghold. 

The Evangelical preachers had hitherto failed to get a 
foot-hold in Sugar Valley because of the antagonism of the 
ple who were strenuously opposed to revivalistic work. All 
this was changed by the following remarkable occurrence: 

A number of men agreed to cross the mountain and go 
to the Spangler camp-meeting, and see for themselves what 
it was like. 

The party consisted of A. W. Berry, U. P. Dubs and 
Jacob Kerstetter. They went over in their hunting garb, 
armed with hunting knives and rifles, and carried with them a 
jug of whiskey. When they arrived at the camp they were 
well under the influence of liquor and took things in their 
own hands, which terrorized the camp-meeting people, as may 
be well supposed. 

Fortunately the people avoided a collision with them, al- 
though they passed the night on the ground. 

The following morning the three men were discovered 
sitting on a log near the camp evidently planning their course 
for the day, or perhaps discussing the camp-meeting. Fa- 
ther Spangler determined to conquer them in true Evangelical 
fashion. He accordingly went to them and spoke very kind- 
ly to them. He did not chide or reproach them, but assumed 
that they had come to get information and do good. This 
treatment captured them. “Now,” said father Spangler, “I 
want you all to go with me to my tent for breakfast.” This 
was more than they had bargained for when they set out- 
for camp. After much persuasion they were induced to 
come to the tent and partake of refreshments. After the 
inner man was satiated and their confidence was fully gained, 
father Spangler proceeded to disarm them. Said he, “As you 
have come to visit our camp-meeting you don’t want to be 


and where he was made a local preacher. He attended the early 
conferences and exerted a great influence. He died 1855, aged 
88 years. 


30 Flashlights on Evangelical History. 


burdened with your guns, and although you mean no harm, 
yet timid people may think you have evil intentions; besides 
this, it don’t look very well to carry guns in a religious meet- 
ing; now with your permission I will take your guns and be- 
longings over to my house, and then when you want to go 
home you can get them.” This they did, and while they made 
a complete surrender to father Spangler, a more momentous 
struggle was taking place in their hearts with respect to their 
God. We will cite the case of Berry particularly: 


BERRY S CONVERSION. 


Mr. Berry was deeply convicted of sin at the camp- 
meeting, and began to seek the Lord in the pardon of his sins. 
He experienced a most thorough conversion, and at once be- 
came not only an exemplary Christian, but a pillar in the 
Church. He had a large family of children, who one by one 
embraced religion, until they were all within the folds of the 
Church. One son, W. H. Berry, became a minister in the 
Central Pa. Conference. The conversion of Mr. Berry, and 
others, as the result of this camp-meeting, gave the Evangelical 
work in Sugar Valley a great impetus. Some prominent fam- 
ilies were gained, and the work was well established. 


FRANTZ GRAMLEY S CONVERSION. 


At this same camp-meeting some prominent people of 
Brush and Penn’s Valley were brought in connection with the 
Church. Among the families thus brought into the fold was 
Frantz Gramley. The Gramley family was a very highly re- 
spected family of Brush Valley. Several brothers of this 
name, about this time—1832—were converted, and left the 
fold of their Church and joined the Evangelical Zion. The 
conversion of Frantz Gramley was somewhat remarkable. He 
was a prominent officer in the Reformed Church. His resi- 
dence was near father Spangler’s. When the camp-meeting 
opened, the wife of Gramley had a great desire to go and see 
what it was like. The husband pointed out to her how wrong 
it was to go there, and by their presence encourage the 
“heretics,” who were leading away the people from the old 
churches. 

The wife, however, convinced him that it was proper for 
them to go and see and hear for themselves. If they were 


—_ ve 


Old-Time Camp-Meetings. 31 


right and the camp-meeting people wrong, their going there 
would do them no harm, but if they were wrong and the camp- 
meeting people right, it was to their interest to know it. They 
accordingly went with the result that they were truly con- 
verted to God.* 


A QUAKER AT CAMP-MEETING. 


The following interesting letter we found among the 
papers of father Daniel Bertolett, of Oley, Berks County, 
Pennsylvania, on whose land the camp-meeting was held, and 
to whom the letter was written. The writer was George 
Boone, of Exeter, some four miles distant. He was a highly 
respectable Quaker, and a cousin to Daniel Boone, the famous 
pioneer of Kentucky. 

The presiding elder of the district (Canaan) on which the 
meeting was held, was Rev. John Erb, who doubtless pre- 
sided and preached the sermon which so displeased the Qua- 
ker. The letter is of interest as it shows that occasionally 
English sermons were preached at that early day. 


“THE QTH SEPTEMBER, 1821.” 
“Dear Friend: 

On the afternoons of the 5th and 6th instant, I attended 
meetings, and was pleased to see so many people assembled, 
who generally speaking, were still and attentive, and as far as 
the explanation of texts, I thought edifying and believe was 
well received by the auditory. 

As to the tumultuous and noisy part of the worship, it 
differs so much from the doctrine on record from our fore- 
fathers, and the construction that I have ever given to the 
Holy Scriptures, that I must confess as yet it has not been 
any edifycation to me. Nevertheless, I think it’s my duty to 
leave that part where it is, and judge of it in myself and not 
in others. 

I think my conscience witnesses to me that thee art seek- 
ing peace for thy own and others’ souls, and in due measure 


*Note——Frantz Gramley was for many years a pillar in the 
Church. Some years after his conversion he removed to Sugar 
Valley, Clinton County, where he died triumphantly, August 21, 
1855, in the sixty-first year of his age. A number of his descend- 
ants became ministers in the Church. 


32 Flashlights on Evangelical History. 


hope (thee) has found peace. I know thee reads religious 
books, and some that give numerous accounts of the suffer- 
ings of such as thee doth believe were truly servants of the 
Lord, all of which from the beginning of their conviction until 
the day of their death, is one scene of caution to believers not 
to run too fast, and some that did go too far in their own will 
—having forgotten their guide when shown them, caused them 
much sorrow and repentance. If I believe such as we have an 
account of in Sewell’s history, and in a number of other 
books, to have been faithful servants of the Lord, and the 
doctrines preached to this day by their successors—how is it 
possible that I can think the modest, still, and quiet meetings 
of the one,* and the forward, vulgar, and noisy of the other,7 
both right? On the afternoon of the 6th instant, all the satis- 
faction and edification I had received the day previous, and 
same day, and by the well spoken discourse in good, sound 
English by Ettinger, was all, as it were, destroyed by the un- 
warrantable remarks made by Jacob + Erb (the one who has 
lost an eye). Had I not heard it myself I should have thought 
it a false report—but thee heard the same—that is as to the 
story about the young woman that would curl her hair before 
she would go to meeting with her parents. ‘The witness in 
my breast tells me that such a thing never did occur, and that 
Erb, nor no other person that is not blind as the deceived 
papists, never can believe. 

I hope that the elders of your society that heard him 
make said remarks, or rather the story, may consider whether 
he should not be dealt with by you for such kind of discourse 
from the pulpit. 

A teacher instructed by the only High Priest (there is 
but One), speaks the truth—he can’t lie; and to say such a 
thing ever happened, is not true. 

Amongst Friends,** if an offense was made by any pub- 
lic Friend in meeting, he would be modestly directed to keep 
his seat, and if he would not, the meeting would break up, 
and such one, however high his standing he might be in so- 


*He refers to the Quaker worship. 

yA reference to the “Albright meetings.” 
tJohn, not “Jacob.” 

** Quakers. 


Old-Time Camp-Meetings.  - 33 


ciety, would be dealt with, and unless he gave satisfaction, he 
would be disowned as a member as justly such offence with- 
out repentance merits. 

I first considered whether or not to write to thee on the 
above occasion. Some times I thought best not,—again that 
it was advisable, and considering that thee must be assured 
that I have nothing but good will to all religious people of 
every denomination, and wish for the preservation of your 
Society in putting down vice and immorality all the success 
that Christians can desire—occasioned me to trouble thee, and 
conclude as ever thy real friend.” “GEO. BOONE.” 
“To Daniel Bertolet.” 


STATE MILITIA ATTEND CAMP-MEETING. 


In the year 1827, a camp-meeting was held on the lands 
of Abraham Buchman, at Leesburg, Cumberland County, 
Pennsylvania, under the leadership of John Seybert, after- 
wards bishop. To this camp a company of militia in full 
uniform, came to attend service. "The occasion was an anni- 
versary of some kind. The company marched into the in- 
closure in military order with colors flying. They were seated 
in front, the officers on chairs immediately in front of the 
stand. ‘The services on this occasion were English. A stir- 
ring song was sung beginning: 

“Hark the trumpeters are calling— 
Calling loud for volunteers.” 

Rey. John Hamilton, the first English preacher of the 
Church, and a most eloquent man, preached the sermon. After 
services the company marched away in an orderly manner. 
Near midnight of this day, a large number of rowdies in mock- 
ery of the military, marched into the grounds and created a 
great disturbance which the camp-meeting people were pow- 
erless to suppress. 

A similar instance of this kind occurred on July 4, 1838, 
when a camp-meeting was held on the land of Christian Essig, 


Note.——Daniel Bertolett, the recipient of the letter, died 1868, 
aged eighty-eight years. He was of French Huguenot descent—a 
great grandson of Jean Bertolett, who came to Pennsylvania in 
1726. Daniel Bertolett’s home became a preaching place in 1810. 
He was a local minister and very prominent in the early days. 


34 Flashlights on Evangelical History. 


a few miles west of Liberty, Tioga County, Pennsylvania. The 
militia assembled at Liberty, and then marched in military 
order to the camp-meeting, where they were addressed by 
Rev. John Seybert on their civil and religious obligations. 
The sermon made a profound impression. Some of the 
militiamen remained at camp, and that night one of them was 
converted, and later was a prominent member of the Church. 


THE PINCHER PINCHED. 


It would almost seem that camp-meetings are specially 
singled out by evil disposed persons at which to give free 
exhibitions of their depravity. Almost anyone who has at- 
tended many of them, will be able to recall instances when 
Satan incited some of his followers to bad deeds against which 
every sense of propriety and decency revolts. 

The following illustration of this assertion was furnished 
the author by Father Abraham Niebel: 

In the year 1862, when he was presiding elder of Somer- 
set District in the Pittsburg Conference, he held a camp-meet- 
ing on the land of Father Kring, some six or more miles from 
Johnstown. 

In this vicinity resided a young man who was given to 
disturbing the meetings of the Evangelicals, and hitherto 
they had patiently endured his' mockery until patience itself 
ceased to be a virtue in his case. At this camp-meeting the 
ladies complained that when engaged in prayer or other ac- 
tive service in the altar, they would in some unaccountable 
way be pinched or pricked with pins, etc. One of the breth- 
ren thereupon resolved to ferret out the mysterious offender, 
and kept a close watch during the altar exercises. 

He soon discovered the culprit in the person of the young 
man referred to, and at once reported his discovery to the 
presiding elder. Rev. Niebel at once went to him and ac- 
cused him of disturbing the meeting. This the young man 
stoutly denied. Mr. N. repeated his charge and ordered 
him to leave the inclosure immediately. The young man re- 
fused to comply with the command, but instead expressed his 
determination to stay and do as he pleased in a very boistrous 
and threatening manner. 

At this demonstration Niebel siezed the young man a 


Old-Time Camp-Meetings. 35 


carried him outside the circle of tents and threw him on his 
back upon the ground. Springing to his feet the young man 
attempted to assault the minister, but was prevented from 
doing so by a strong man who at this instant interposed. 

The camp-meeting people concluded to make an example 
of the young man as a warning to him and others. A war- 
rant was secured charging him with disturbing a religious 
meeting. The hearing was had before a justice in Johnstown. 
When the accusers and accused met in the justice’s office the 
offence of the young man was clearly shown. He, however, 
boastingly declared that he would let these “Methodists” 
know what law was! 

“No,” said the justice, “it is not for you, but for me to 
show what law is, and I hereby fine you fifty dollars for dis- 
turbing that meeting.” The young man pled his inability to 
pay the amount, whereupon the justice ordered the constable 
to conduct him to prison, which was done. Friends soon came 
forward and paid the young man’s fine, and he was released. 
Suffice it to say the young man found that the law could 
pinch harder than he, and he resolved to quit the business, 
and thereafter conducted himself in an orderly and gentle- 
manly manner at religious meetings. 


HOW A MOCK SERVICE ENDED. 


In the year 1840, or ’41, there was a camp-meeting held 
on the land of Bro. Peter Henigh, who lived in Wayne Coun- 
ty, Ohio. At this camp-meeting Bishop Long was present 
over Sabbath and preached from the words “Behold I have 
prepared my dinner; my oxen and my fatlings are killed, and 
all things are ready; come unto the marriage.’ (Matt. xxii-4.) 
This sermon, which was in the English language, was a mas- 
terly one, and produced a profound impression. 

After the evening services of this same day, a remark- 
able incident occurred which well illustrates the usual course 
of conscience-stricken disturbers of religious assemblies. 
After all the camp-meeting people had retired for the night, 
a large party of young men and women of the “baser sort” 
concluded to have a camp-meeting of their own. Gathering 
in the altar they took possession of the same, greatly to the 
annoyance of the Christian people. Their jollification soon 


36 Flashlights on Evangelical History. 


assumed a sacrilegious character as might be expected. Soon 
a young man mounted a seat and in mockery of the Bishop’s 
sermon of the morning announced the text, “My oxen and my 
fatlings are killed,” etc., and began a mock sermon. ‘Then 
some one would say, “Let us sing,’ and some started the 
sentimental songs of the day. Others crowed like roosters, 
etc. Finally one said “Let us have a word of prayer.” ‘This 
profane mockery was more than the camp-meeting people 
could endure. A young man, J. J. Kanaga,* who was a 
camper, arose, and went out in the woods and cut a stout stick, 
and without attracting the attention of the crowd he took his 
place among them without exciting their suspicion as to who 
he was. 

The next time someone called out, “Let us pray,’ Kanaga 
said, “Agreed—let us pray.’ Then kneeling besides a young 
woman, Mr. K. began to pray in earnest for the rabble. The 
young woman supposing him to be in jest, said to him “hush, 
hush,” but he prayed louder and louder. Then raising his 
great stick he brought it down on the seat with a whack to 
emphasize his prayer. Finally, after concluding this strange 
prayer, backed up with repeated whacks with his stick, he 
opened his eyes, and behold! the crowd had fled, save two 
men who were standing some distance away. This was the 
end of that mock service. The next morning a number of 
deeply chagrined and mortified young women called on the 
camp- -meeting people to get their bonnets and other belong- 
ings that they had left behind them in their flight from 
Kanaga’s rather “fervent and effectual’ prayer. 


FAR-REACHING RESULTS. 


It is worthy of note that a large proportion of the 
early Evangelical preachers were converted at camp-meetings. 
We could give many remarkable facts along this line. A 
few examples must suffice. 

In 1826, a number of young men walked from Buffalo 


*J. J. Kanaga—born near Shippensburg, Pa., 1815. In 1830, 
his father removed to Stark County, Ohio. In 1846, he entered 
the ranks of the Ohio Conference, and served the Church many 
years as an influential and successful minister. Bro. K— com- 
municated this incident to the Author. 


a 


Old-Time Camp-Meetings. a7 


Valley, Pennsylvania, to a camp-meeting held on the land of 
Father John Walter, near Middleburg, about ten miles distant. 
Three of these young men went together to the altar of pray- 
er, and were saved, and all three became ministers, two of 
whom, W. W. Orwig,* and Daniel Brickley,t rose to great 
distinction. 

In 1829 a camp-meeting was held on the land of William 
Kreitg, in Stark County, Ohio, at which place four young men 
were converted near the same day, all of whom became preach- 
ers. Two of them, J. J. Kopp,t and Elias Sichley, became 
prominent. 


An Old-Time Camp-Ground. 


*W. W. Orwig, was born 1810; entered the ministry 1828; 
elected presiding elder 1833-1836; editor of “Ch. Botschafter’; con- 
tinued until 1844; re-elected 1849; 1854-56 wrote history of the 
Church; 1856-59, President of Union Seminary; 1859-63, Bishop; 
cee general book agent; author of two theological works; died 
1880. ‘ 
+Daniel Brickley, born 1810; entered the ministry 1831; pre- 
siding elder 1836, in Ohio; died there 1884. 

tRey. J. J. Kopp was born 1805; entered the Western Confer- 
ence 1832; presiding elder from 1839 to 1853; died at Lafayette, 
Ohio, in 188o. 


CEA PERSE 


“THE PINES.” 


Old Barney Clever—Thrown Out Like a Dog for Praying—Abra- 
ham Buchman—Enemies Seek to Kill Him—In God’s Keeping, 
Safe—His Famous Camp-Ground—“Singing on the Way”— 
Examples of Liberality—What He Gave to the Lord Through 
the Door Came Back to Him Through the Window—Rev. 
Jacob Schnerr—Buchman Gives Him an Outfit, and Starts Him 
in the Ministry—The Far-Reaching Results. 


At the base of the South Mountain, three miles south of 
Shippensburg, in Pennsylvania, is situated the little town of 
Lee’s Cross Roads, which is in a region known in the olden 
times as “The Pines.” ‘This was an evangelistic centre over 
a century ago, and the general opinion prevails that Rev. 
Jacob Albright and his co-laborers, preached here. 

It is certain that there was an Evangelical class here in 
1810, and for many years the place was one of the strong- 
holds of the Church. It was the eastern home of many 
prominent Evangelical families of the West; among them the 
Kanagas—Helms—Buchmans and Vandersalls. 

It was the rare good fortune of the author, many years 
ago, to meet a number of Evangelical pilgrims over four-score 
years of age, who were participants or witnesses of the scenes 
and incidents we are about to relate. 

In “The Pines” lived a number of German families, 
among others was Philip Buchman,* whose family at the ad- 
vent of the Evangelical preachers, were all grown. Among 
the first to open his house as a preaching place to the Evan- 
gelical ministers was Abraham Buchman,} son of Philip, who 
became the first class leader of this class in 1810. The fol- 


*Philip Buchman came from Germany, 1766 (Pa. Arch. XVIL., 
p. 476). 
tAbraham Buchman died in Indiana, 1856, aged 77 years. 
38 


“The Pines.” 39 


lowing reminiscences are from his nephew, who lived with 
him prior to his removal west, in 1840. 

Abraham Buchman was licensed to preach soon after the 
class was formed, and in 1813 entered the active ministry and 
did some arduous pioneer work. 


PITCHED OUT FOR PRAYING. 


There was great opposition against the Evangelical work 
in its beginning, and great disturbances sometimes took place. 
At one of Buchman’s prayer-meetings his father-in-law, 
named “Barney” Clever, was deeply convicted of sin. Sick- 
ness overtook him, and together with his physical and spirit- 
ual condition, his state was a sad one. Clever’s brother, who 
lived in another neighborhood, heard of his condition, and 
came to visit him. 

It so happened that when he arrived, Abraham Buch- 
man and his brother Joseph,* were at Clever’s bedside, pray- 
ing for him. The visiting brother was a violent opposer of 
the Evangelicals, and was terribly enraged as he entered the 
sick room to find the men at his brother’s bedside praying. 

Being a man of powerful build, he seized Joseph Buch- 
man, and lifting him up bodily as he would a dog, he threw 
him out of the door on the ground. With the sick man, and 
all present but the offending brother weeping, a scene of woe 
followed. ‘The raving of the opposing brother did not, how- 
ever, check the sick man’s penitential struggle. The Buch- 
man’s kept on with their praying, and Barney Clever and his 
entire family were all converted. 


IN GOD'S KEEPING—SAFE. 


Abraham Buchman was brave and fearless, and passed 
through many dangers, safely, because he made God his trust. 
More than once he was set on, and his meetings broken up 
by the rabble, but he always escaped unharmed. The follow- 
ing incident, which has its counterpart in the experience of 


*Joseph Buchman removed to Stark Co., O., where his house 
was one of the first preaching places. Here he died, 1839, aged 56 
years. 

tRelated to the author by the late Mother Helm, a daughter 
of Barney Clever, who witnessed the occurrence. 


40 Flashlights on Evangelical History. 


Bishop Seybert, as elsewhere noted, is a signal illustration of 
how God protects his trusting children from the power of 
their enemies: 

In 1814, Buchman was a pioneer evangelist beyond the 
mountains, in a region now comprising half of the Pittsburg 
Conference. His bold and fearless preaching stirred up great 
enmity against him, and many threats were made to put an 
end to his meetings. 

Two determined men finally agreed that they would 
shoot him the very next time he crossed the Alleghenies. 
Buchman was informed of the threat and the desperate char- 
acter of the men who had agreed to commit the murderous 
deed. Instead of shrinking: from his work, Buchman de- 
clared that nothing his foes could do would stop him from the 
faithful discharge of his duty, and that God would protect 
him and put his enemies to shame. 

On his next round on his great circuit, he preached in 
Morrison’s Cove, and then proceeded to cross the mountains, 
to his appointments at Stoll’s and Kring’s in Cambria County. 
Upon reaching a lonely spot on the mountains, Buchman saw 
ahead of him two men, on opposite sides of the road, each 
having a gun. He at once recognized them as his sworn foes. 
Slowing his horse he lifted up his heart to God in prayer for 
protection against his murderous enemies. Without stopping 
his horse he then continued on his way and in a moment had 
reached the men. 

With a kindly smile he bade them the passing salutation. 
A strange power seemed to transix the men in its grasp. 
Neither of them raised his weapon, but permitted the man 
of God to proceed on his way unchallenged and unmolested. 


BUCHMAN’S CAMP-GROUND. 


Abraham Buchman’s camp-meeting ground was one of 
the notable rallying points of the early Evangelical Church. 
It was situated about a mile southwest of the present town 
of Lee’s Cross Roads. Buchman had a well dug on the 
grounds for the campers, and from his saw-mill near by, he 
furnished the necessary lumber, all at his own expense. Evan- 
gelicals came here to camp from points fifty. or more miles 
distant. The late Lydia Wingert, of Cearfoss, Maryland, re- 


ie 


“The Pines.” 41 


lated to us many remarkable incidents of this famous place. 
She told us that in her youthful days, prior to 1825, her fa- 
ther, Joseph Wenger,* and Leonard Middlekauff, generally 
went together. They hitched four horses to a big “Conestoga” 
wagon. They had the outfit and provisions for from three 
to four tents. All the young people walked. They made the 
journey pleasant by “singing on the way.” By starting before 
daybreak in the morning the trip was made in a day, a distance 
of about forty miles. 

In another connection the reader will find an account of 
a visitation to the camp by a company of militia from Ship- 
pensburg. 


BUCHMAN’S LIBERALITY. 


The Church never knew a more /iberal man than Abra- 
ham Buchman. He gave and gave—notwithstanding that he 
was in very ordinary circumstances. He often was told that 
the “Albrights” would eat him out of house and home. To 
all such he replied that “what he gave to the Lord through the 
door, came back to him again through the windows.” We 
met several who saw the following occurrence: 

An appeal was once made for money for a purpose now 
unknown. Buchman was one of the collectors. The fashion 
then was to use big dinner plates with which to take up the 
collection. Before starting through the audience Buchman 
drew from his pocket an old-fashioned leather money pouch. 
Opening it he inverted it over the plate and emptied it of its 
contents—a considerable sum—on the plate, to the great as- 
tonishment of the assembly. The most striking example of 
Buchman’s liberality remains to be given, and will afford the 
reader an impressive lesson of how God blesses a single good 
deed in the saving of souls, and the building up of His cause. 
Before dismissing this famous camp-ground and its hallowed 
memories, it remains to be said that on one occasion after 
some one had preached a sermon, Buchman spied his aged, 
father, who was still unsaved, in the assembly. This led him 
to arise and deliver a most tender appeal, when to his great 


*For an account of the Wengers and Middlekauffs of the old 
class at Cearfoss (1810), see “Evangelical Annals” by the present 
writer, pp. I2I-122. 


42 Flashlights on Evangelical History. 


joy his old father appeared at the altar as a penitent and was 
gloriously saved. 


HOW A POOR ITINERANT GOT HIS OUTFIT. 


The fact that the Lord generally calls his ministers from 
the poorer classes has given us many striking evidences that 
when he calls a man to the ministry he will also open the way, 
and provide the means, in some way, for the successful execu- 
tion of the work. 

The following account of how a young minister obtained 
an outfit is a remarkable example of the manner in which the 
Lord unfolds his providential designs, and may serve as an 
encouragement to others who are similarly situated: 

There was born in Adams County, Pennsylvania, on May 
17, 1806, Jacob Schnerr. His parents were very poor, and 
hence the boy had very few social or educational advantages. 
When a mere lad he was compelled to shift for himself. When 
grown to manhood he was led in a singular and providential 
way to the meetings of the Evangelicals, where he was also 
converted. ‘Soon after his conversion he evinced an unmis- 
takable call to the ministry. His friends saw, however, that 
his extreme backwardness, and poverty, might possibly pre- 
vent him entering the active work. Early in the Spring of 
1829 Abraham Buchman determined to start him in the min- 
istry. The following account of what took place is from 
Schnerr’s Journal: 

“Tn the month of May, Bro. A. B.— sent word to me to 
come to his house as Bro. J. H.* would have a meeting there. 
I had thirteen miles to travel. Arrived at his house on Satur- 
day evening and remained until Sunday noon. As I was 
making preparations to return home, he told me to wait a 
little as he must go to the barn first. I thought it was his 
intention to accompany me part of the way, but, O! how I 
was disappointed! He brought the colt (Fullen), to me and 

said: “Bro. Schnerr, you can have the colt, bridle and sad- 
dle. God wants you to preach the Gospel, and I know you 
have not the means. Here take him.’ I was dumbfounded. 
My heart opened within me and I could not keep back my 


*Rev. John Hamilton, the first English preacher of the ae 
gelical Association. 


“The Pines.” 43 


tears. The old man stood there and preached to me. Every 
word went into my soul, and my strength left me. Finally 
he assisted me on the horse. I wept, and the old man wept 
also, and praised the Lord, and wished me God’s blessings. 

I returned to my home,* but, Oh! what a burden lay 
upon me. I said to myself. Is it possible that I can preach 
the Word of God? I have no education, but it must be. The 
call was so strong that I could not resist it. This brought all 
my feelings to the light, as I had not revealed them as yet to 
any one.”— 

The far-reaching consequences of this act of kindness by 
Mr. Buchman will never be known until the final consum- 
mation of all things. To the young man it was the beginning 
of a brief but very successful ministry. 

His crowning work was the establishing of the Evan- 
gelical Church in Philadelphia, in 1835. 

Among those who were brought into the Church through 
his labors there was Frederick Krecker, who spent forty years 
in the ministry of the Church, besides giving two sons to the 
service of the Church, one of whom, Dr. F. Krecker, Jr., was 
one of the first foreign missionaries of the Church in Japan, 
and where he died in 1883. 


Biographical Note—Reyv. Schnerr had a naturally frail con- 
stitution, and was compelled to locate in 1839, because of pulmon- 
ary troubles. After his location he served some time as agent for 
the American Tract Society. He died in Orwigsburg, Pa., March 
Io, 1849. His wife, who was a sister to Rev. Chas. Hammer, and 
several children survived him. His last words were: 

“T hold by faith on Jesus. Satan, the world, Death and Hell, 
cannot harm me.” ‘Saying this with outstretched hands he sank 
back upon his pillow, and his pure spirit went home to God. 


*Mt. Rock, near Carlisle, Pa. 


CHART ER: Was 


INCENSE FROM “THE HILL OF PRAYER.” 
(Der Bete Huegel.) 


David and Goliath—David Mertz of Cedar Creek—Upper Milford 
—Meeting at Hittle’s Broken Up—The Lines Extended—Gen. 
Mertz Excommunicated—A Great Debate—Final Struggle— 
A Notable “Big Meeting’—Remarkable Conversion of the 
Butz Family—The Hill of Prayer—First Evangelical Church 
in Lehigh County—Rev. Solomon Neitz—A Trophy—On to 
Allentown—Biographical Notes. 


Rev. David Mertz. 


The story of the youthful and courageous David, who 
slew the Philistine giant, Goliath, and thereby effected the 
deliverance of Israel, finds a symbolic counterpart in many 
modern situations and experiences. The man who stands 
alone in the face of bitter opposition and persecution, yet with 


44 


Incense from “The Hill of Prayer.” 45 


an unwavering faith in the righteousness, and ultimate triumph 
of his cause, stands on the high plane of David’s heroism. It 
requires the faith and courage of David to meet the giants of 
vice, intemperance and social and religious corruption, when 
by so doing, friendship, wealth, family connections and pros- 
pective honor are thereby sacrificed. Many Evangelicals had 
such an experience; nevertheless, God was with them, and 
most of them lived to triumph over all their foes by the help 
of the Lord. 

We have singled out one who both in name and character 
stands in worthy comparison with David of old. This was 
Rev. David Mertz, a plain and unassuming minister of the 
East Pennsylvania Conference, by whose steadfast devotion 
and unfaltering faith and courage, the. Evangelical work was 
established at Cedar Creek, Lehigh County, and thence spread 
to Allentown and adjacent parts. His wife Caroline, too, was a 
heroine of a type of which the Church has all too few. She 
personally told us that while her husband labored in the min- 
istry she supported the family, and her itinerant husband as 
well, by managing their little farm herself. In the entire 
Lehigh Valley the introduction of the Evangelical work was. 
bitterly, and often violently opposed, and while there were 
many brave and courageous spirits who suffered much, yet 
we think a flashlight over this hotly contested ground will 
show David Mertz and his little wife, entitled to ine highest 
honors. 


THE OPENING SKIRMISH. 


Among the early Evangelicals in Upper Milford Town- 
ship, Lehigh County, was John Hittle, whose house was a 
preaching place. In 1831, Rev. J. G. Zinzer, upon one occa- 
sion, sought to preach there, when the house was surrounded 
by a mob who howled and yelled like so many demons, so 
that it was impossible to proceed with the services. 

Some miscreant, bolder than the rest, hurled a stone into 
the window, which was the signal for a general attack. ‘The 
windows were quickly demolished and some of the inmates 
were hit by the flying missiles. By crouching into a corner 
beyond the line of the windows, most of the people escaped 
bodily harm. The pandemonium continued several hours. 


46 Flashlights on Evangelical History. 


Eventually, after many of the rowdies had withdrawn, David 
Shubert, with his daughters, and a few others, ventured out 
to escape to their homes. ‘They were, however, discovered, 
and were stoned and clubbed in a terrible manner. A daugh- 
ter of Mr. Shubert almost lost her life by being ridden down 
by a fiend on horseback, who made three attempts to kill her 
in this way. Fortunately all reached their homes without 
serious injury. We now shift the scene! 


THE LINES EXTENDED. 


About twelve miles from Upper Milford, not far from 
Allentown, is a garden spot called Cedar Creek Valley, which 
derives its name from a creek of that name, which has its 
rise in an immense spring. 

In the heart of this valley was situated the homestead of 
General Henry Mertz, a man of commanding influence, who 
had served his fellow citizens in the State government, and as 
a Brigadier General of State Militia. Besides his plantation, 
General Mertz had a woolen mill, the power of which was ~ 
derived from Cedar Creek, and operated by his son Dawid, 
the central figure of the narrative. 

In 1831, an Evangelical named Frances Gabel, who was a 
member of the Hittle appointment of Upper Milford, came to’ 
the Mertz establishment seeking employment. He was duly 
engaged by David Mertz to work in his woolen mill, and 
proved to be a steady and reliable workman. Best of all, 
Gabel let his “light shine” in a way that won the confidence 
of the Mertz family in his profession of piety. 

General Mertz and his son David, as also their respective 
families, were members of the Saltzberger Lutheran Church, 
near Emaus, of which Rev. Benj. Garman was pastor. The 
General, being a deacon in the same. Notwithstanding their 
prominent church relations, the Mertz family knew nothing 
of experimental religion, and had hitherto kept aloof from 
any evangelistic meetings. 

All this was soon to be changed, and David Mertz and 
his wife were fated to be the pioneers of a mighty host of 
Evangelicals who have made Allentown and vicinity a verita- 
ble spiritual garden spot of the Evangelical Church. Through 
the conversations of Gabel, David Mertz and his wife became , 


Incense from “The Hill of Prayer.” 47 


spiritually concerned, and requested Gabel to bring his preach- 
er to them and preach in their house. 

Accordingly, late in 1831, the Rev. J. G. Zinzer, accom- 
panied by John Hittle, came from Upper Milford, and the 
former preached at David Mertz’s house, the audience being, 
Hittle, Gabel, General Mertz, David Mertz and wife. The 
house of David Mertz was now made a regular preaching 
place, and he and his wife were soon afterwards converted 
and connected themselves with the Evangelicals. 


THE OPENING BATTLE. 


The fact that David Mertz was harboring the “Albrights,” 
and that his house was a preaching place, aroused great agita- 
tion in the community and caused the pastor of the Saltz- 
berger Lutheran Church to announce that at a given time he 
would preach a sermon against the “Stravlers.’* The an- 
nouncement brought an immense throng of people to the 
Church, so that not all were able to gain admittance. 


The pastor, in his discourse, most bitterly assailed the 
Evangelical preachers as heretics and deceivers, and also de- 
nounced, without naming, a high official of his church for per- 
mitting the Evangelicals to preach in his house. This every- 
one understood to be General Mertz. 

After the close of the service, the battle opened in earn- 
est by the pastor, who turned on General Mertz. He accused 
him of being the chief cause of the inroads of the Evangelicals 
because he permitted them to preach at his son David’s house. 
As an official of his Church he forbade the General to any 
longer permit the meetings on his estate. 


Upon this peremptory order, General Mertz asserted his 
rights as a citizen to do as he pleased in the matter, and 
turning the tables on his pastor, told him that since his son’s 
connection with the Evangelicals he was a better man. He told 
him that drunkenness, profanity and disorders were prevalent 
in the community and the pastor had never lifted up his voice 
against it. He said the Evangelical preachers were necessary, 
because they did what he failed to do. For this reason he 
declared before the entire assembly, that he would not change 


*A derisive term formerly applied to Evangelistic people. 


48 Flashlights on Evangelical History. 


his course, and that the matter rested with his son David. 
The people then vacated the church, but immediately upon 
emerging from the same the fight was taken out of the hands 
of the pastor by the crowd, and for a while it seemed as 
though the General was in peril of his life. An old Revolu- 
tionary soldier declared that as he had had some experience 
he could soon make an end of the trouble. An assault on 
Mertz was only prevented by the old soldier’s friends, who. 
kept him at some distance. Although feeling ran high, sober 
sense at last prevailed, and the Mertz family left the church 
without being harmed, but they returned no more. 

Soon after this event General Mertz and his wife cast 
their lot with the persecuted Evangelicals, and thenceforth 
meetings were also held in his mansion home. 


THE FINAL STRUGGLE. 


In 1834, Rev. J. M. Saylor was appointed to Lebanon 
Circuit, to which the Mertz appointment belonged. Soon 
after his advent a Lutheran minister named Deering, pastor of 
a near by church, determined to make a final attempt to stem 
the Evangelical tide by exposing the movement as heresy and 
fanaticism. He accordingly, with a considerable number of 
his parishioners, proceeded to the house of David Mertz at a 
time when Saylor had an appointment to preach. 

They constituted part of the congregation and made no 
demonstration until the close of the sermon. The pastor then 
opened a discussion with General Mertz, by denouncing the 
doctrine of the sermon as anti-Scriptural because Saylor had 
preached that men must be freed from sin, and the Bible 
taught that all men are sinners by nature and “there is none 
that doeth good.” (Psa. liii.). 

The discussion grew hot, and Saylor now asked General 
Mertz for permission to take his place in the debate as more 
in keeping with the occasion, and the evident purpose of the 
intruder to destroy his influence in the community. General 
Mertz yielded and his pastor took his place. 

Saylor opened his side by admitting that all men are sin- 
ners by nature, but said he: Christ came to free us from sin, 
and no one can be saved unless thus cleansed from sin. To 
this Deering made answer that it was true, but that the cleans- 


Incense from “The Hill of Prayer.” 49 


ing did not occur until death, as then only the Spirit could 
act because of the death of the sinful body. 

Saylor then asked him to explain the many passages of 
Scripture that relate to a pure and holy state in life, particular- 
ly this—“The blood of Jesus Christ, His Son, cleanses us 
from all sin.’ (1 John 1-7.) 

This argument was not in line with the preacher’s teach- 
ing and experience, and his explanations were so bungling 
that several of his delegation audibly dissented. Said the 
preacher, “Paul says of all the great sinners in the world, he 
was the greatest.” 

Saylor told him there was no such a passage in the Bible, 
but the intruder insisted on its correctness. Asked to produce 
the passage when the Bible was handed him, he pitifully turn- 
ed to several of his officials by his side for assistance. Failing 
to find it, Saylor now opened the Bible and turning to 1 Tim. 
I-15, as the probable passage they tried to find. He there 
read, “This is a faithful saying, and worthy of all acceptation, 
that Jesus Christ came into the world to save sinners, of 
whom I am chief.’ Commenting on the passage Saylor show- 
ed that Paul was a saved sinner. Deering was completely 
worsted in the controversy. A number of his attendants freely 
admitted that Saylor was right, and that their pastor had 
brought them to shame! 


HOW THEY HELD “BIG MEETINGS.” 


In the Fall of 1833, when the Evangelical class of Cedar 
Creek still consisted of Gabel and the Mertz family, David 
Mertz and wife agreed to the appointment of a “Big Meeting,” 
or “Quarterly Meeting,” as now called. The news had gone 
out far and near that the rich and influential General Mertz 
had broken away from his Church, and was about to cast his 
lot with the persecuted Evangelicals. The meeting was an- 
nounced to begin on Saturday and continue over Sunday. 
David Mertz and wife had never attended such a meeting, 
and little dreamed of what it meant to them. 

The presiding elder, Thomas Buck, came early. J. M. 
Saylor and many other preachers also arrived. Mrs. Mertz 
soon foresaw that her commissary department would be 
“swamped,” and went scurrying over the neighborhood seek- 


50 Flashlights on Evangelical History, 


ing women to help her. To her dismay she found nearly all 
the women she asked unwilling to help “for love or money,” 
so strong was the prejudice against the Evangelicals. Finally, 
securing help, she set them to baking. ‘Twenty-eight big loaves 
of bread were soon banked up as an asset. The General and 
his wife also came to the rescue by opening their bounteous 
larder, and soon the panic in the kitchen was over. By Sat- 
urday noon many prominent laymen had arrived. Some 
came from a distance of over thirty miles. Among the num- 
ber was Daniel Bertolett, Esq., of Oley, Berks County, who 
at that time was a commanding figure in the Church. The 
problem hardest to solve was what to do with the horses, over 
thirty in number, on whiclr the visitants came, and how to 
“sleep” the people at night. 

For the latter they arrainged beds of straw covered with 
blankets, etc., on the upper floor of the woolen mill. In all 
there were over seventy-five people to be cared for. The meet- 
ings were great and powerful, and made a deep impression 
on all who attended. The prophecy of their enemies that the 
“Stravlers’” would “eat David Mertz out of house and “home,” 
was not verified, because.God prospered them all the more 
abundantly. 


CONVERSION OF THE BUTZ FAMILY. 


In the vicinity of the Mertz home lived an old gentleman 
of high respectability, and a member of the Reformed Church, 
named Solomon Butz. In the summer of 1834, while engaged 
in making hay in a field of his son-in-law, Solomon Mertz, 
(a son of General Mertz), adjoining the factory of David 
Mertz, he opened a conversation with David Mertz, who was 
at an open window in the second story of his factory. The 
conversation soon took a religious turn, during which Butz 
asserted that the Evangelicals were self-righteous in asserting 
that a Christian must be free from sin. A sharp argument was 
carried on for some time at this long range, during which 
David Mertz asserted that the Catechism of the Reformed 
Church * taught the very doctrines which the Evangelicals 
professed. Mertz solemnly told the old man that notwithstand- 


*The Heidelberg Catechism, the most spiritual formulary of 
Reformation times, adopted 1563. 


Incense from “The Hill of Prayer.” 51 


ing his profession, unless he repented and was “born again,” 
he would not be saved. That the sermon preached by Mertz 
from his aerial pulpit was effective is shown by subsequent 
events. It set the old man and his family, most of whom 
were grown, to search the Scriptures to see whether these 
things were so. ; 

One night in the following November as Mertz was sleep- 
ing soundly, he was awakened by some one calling to him. 
Upon going to the window he found it to be Father Butz, who 
informed him that the spirit of conviction had overtaken 
his entire family. Five were already converted and the others 
were praying. He had come to ask Mertz and his wife to 
come over and lend a hand. Quickly dressing themselves, 
David Mertz and his wife proceeded to the Butz home, where 
a scene never to be forgotten, presented itself. Hours had 
already passed since the revival fire broke out in the family, 
and it was evident from the agonizing prayers of the saved 
and the penitents that it must burn until the sacrifice was 
made complete. As the morning dawned the last of the fam- 
ily at home was born of God. It is sufficient to say that this 
large and influential family of fourteen children all became 
Evangelicals. God made them a great blessing to the Church. 
The youngest of the family, Edmund, then a little boy of 
seven, who was also converted on that eventful occasion, was 
called of God to an honored and successful ministry. 


THE FIRST CHURCH IN LEHIGH COUNTY. 


In the year 1835, hardly four years after the first visit 
of Evangelical preachers at the Mertz home, General Mertz 
~and his son David, determined to build an Evangelical Church 
at their own expense. The structure was of stone and very 
substantial. No masons could be found in their vicinity who 
would do the work for any consideration, and the workmen 
were brought from Upper Milford, a distance of twelve miles. 
After many tribulations the church was completed and dedi- 
cated November 15-16. The assembly was so large that John 
Seybert, (afterwards bishop), preached inside, and Jos. Say- 
lor, outside, of the edifice. Opposition continued for some 
years, the evil disposed smashed the windows, destroyed the 
fence, defaced the building, etc. 


52 Flashlights on Evangelical History. 


First Evangelical Church in Lehigh County. 


THE HILL OF PRAYER—A TROPHY. 


The Church on a little hill was destined to play a great 
part in the development of the Evangelical work in Lehigh 
County. David Mertz and his wife, with a few others, spent 
so much of their time in the church that the place was soon 
known as “Der bete Hiigel, (Hill of prayer). One of the 
first converts here was destined to attain a commanding posi- 
tion and influence, hardly less than any of the bishops. One 
day during a prayer-meeting David Mertz powerfully ex- 
horted sinners to turn from their evil ways. This he followed 
by an invitation for penitents to come to an altar of prayer. A 
youth of fourteen years heeded the appeal, and came forward 
and was soon converted. This was Solomon Neitz, who in 
later years was ranked by many as the most eloquent minister 
of the Evangelical Church. 

David Mertz, like David of sacred story, had met the 
Goliath of opposition and vanquished the Philistines. From 
the “Hill of Prayer” went forth a mighty influence unsur- 
passed by any in the denomination, save New Berlin, and 
possibly Orwigsburg. 


, 


Incense from “The Hill of Prayer.’ 53 


Rev. Solomon Neitz. 


Many families of high standing were soon won for the 
Church. The Evangelical work now spread rapidly into Allen- 
town, Emaus, Catasauqua and many other places. Thousands 
of members and scores of ministers for the Evangelical cause 
was the result of the heroic faith of David Mertz and his 
wife. 


Biographical Notes— 

Gen. Henry Mertz and his wife Hannah, died only twelve 
hours apart. Mertz was born July 21, 1782, and died March 11, 
1844, aged 61 years, 7 months and 26 days. His wife was born 
Aug. 25, 1783, died March to, 1844, aged 60 years, 6 months and 
15 days. 

David Mertz was born Jan. 26, 1806, and died at Allentown, 
Feb. 4, 1892. He was licensed to preach 1839, and travelled seven 
years. 

Caroline Mertz, his wife, born Aug. 7, 1808, died Nov. 21, 1897. 

Rev. J. G. Zinzer, born 1806, entered the ministry 1829. For 
many years a leading minister in the West; died 1888. 

Rev. Solomon Neitz, born in Lehigh Co., Penna. April 2, 
1821; entered the East Penna. Conference 1840; agent for Union 
Seminary 1855; elected presiding elder 1856, and re-elected 1860; 
resigned 1861 to write “Life of Bishop Seybert;” re-elected pre- 
siding elder 1862-1866-1870; served Reading Eighth Street Church 
1874; re-elected presiding elder 1875; resigned 1878, and again ap- 
pointed to Eighth Street Church; 1881 rested because of failing 


54 Flashlights on Evangelical History. 


health; 1882 pastor of Ninth Street Church; disabled in Sept., 
1883, from further service; died May 11, 1885, in Reading. In 1844 
he was married to Susan Hammer, a member of a noted family of 
Orwigsburg, further noticed in this work. 

Solomon Neitz justly ranked as one of the most eloquent orators 
of the Church, and his influence was very great. 


Coa beves bushlia. Walid 


INCIDENTS FROM THE LIFE OF BISHOP SEYBERT. 


His Nativity—Darns His Stockings—Taken for a Tramp—The 
Girls “Shine” His Shoes—Too Near Hell for Him—He is 
Sought Out by the Rich—“Did not Look Like a Bishop”’— 
“Like Michael and I.” 


Bishop John Seybert. 


Bishop John Seybert was born in Lancaster County, 
Pennsylvania, in 1791, and died at Belleview, Ohio, 1860. 
He was virtually the first bishop of the Evangelical Associa- 
tion. He was never married, but labored in season and out 
of season for the promotion of Christ’s kingdom. He was 
severely plain, in his ways and dress, almost to the point of 
eccentricity. 


85 


50 Flashlights on Evangelical History. 


Although he was exceedingly religious, there were times 
when he could “crack a joke” in the drollest manner possible, 
and his performances in this line generally afforded food for 
serious after thought. He was never known to say an unkind 
word about any one, and his quaint, droll sayings never had 
a sting. ‘The following incidents are given to illustrate the 
many-sided features of his character. 


THE BISHOP DARNS STOCKINGS. 


In 1854 Bishop Seybert dedicated a church at Mt. Zion 
(Seitz Church), in York County, Pennsylvania. Rev. Samuel 
Seibert was preacher in charge. That night the Bishop and 
Rey. Seibert quartered together. In the morning the Bishop 
arose early, and after Bible study and family devotions, took 
from his saddle-bags a pair of torn stockings which he pro- 
ceeded to darn. When his task was finished, Rev. Seibert 
said to him: “Now, Bishop, if you had married when you 
were young, as you should have done, by this time you might 
have daughters who would wash and mend your clothes and 
darn your socks.” Whereupon the Bishop replied: “That’s 
so, Bro. Seibert, as you say; had I married when young I 
might have daughters to wash and mend my clothes and darn 
my socks, but then, too, | might have missed it. You hit it; 
you have a good wife, and have children who are all right, 
but I might have married a wife who might have stood in my 
way, and might have dragged me down to hell,” Then he 
added with a droll smile, “You men with wives have troubles 
which I haven’t got, and while you are bothering with that, 
I go on with my work, tend to my own clothes,—and darn my 
own socks.” Saying this, he called for his horse and in a short 
time was on his way to the far west. 


THE BISHOP TAKEN FOR A TRAMP. 


In 1858, the Central Pennsylvania Conference held its 
session at New Kingston, near Carlisle, under the presidency 
of Bishop Seybert. The Bishop’s quarters were fixed at the 
home of John Musselman, a well-to-do farmer, whose place 
adjoined the village. The family felt highly honored in having 
the Bishop as their guest, and made great preparations to en- 
tertain him in a manner befitting his rank. 


Incidents from the Life of Bishop Seybert. 57 


Seybert came from the west, and left his horse at the 
home of David Kutz,* an old friend, near Carlisle, and from 
thence walked down the railroad track to New Kingston, a 
distance of two miles. Arriving at the Musselman home with 
saddle-bags slung across his shoulder, clothes dusty, and 
shoes muddy, his appearance was anything but that of a 
bishop. Coming to the house he found the parents out at the 
barn doing the evening work, and a grown daughter preparing 
supper. Addressing himself to the young woman he told her 
he was a “traveler” and would like to have entertainment for 
a while. Said the young woman, who did not recognize him: 
“We are not fixed to keep strangers just now. There is going 
to be a Conference here, and Bishop Seybert is going to be 
our guest.’ Well then,’ said the Bishop, in his droll way, 
“will you let me stay for supper?” To this Miss Musselman 
acceded, whereupon the Bishop entered the house, went to a 
table, opened his saddle-bags, and got out his writing ma- 
terials, and was soon engaged in writing letters. This pro- 
cedure of the stranger greatly excited the curiosity of the 
young woman, and she made it her business to pass to and 
fro behind the writer until she beheld him sign his name to a 
letter—“Johanms Seybert.’ Upon this discovery she quickly 
tan out to the barn and informed her father of her great 
blunder and asked what to do to make it right. It was agreed 
to say nothing, but await what the Bishop had to say. 

Bishop Seybert was shown his room, and all was right. 
He said nothing about the matter, but the twinkle in his eye 
whenever it met that of Miss M— plainly said, “I have a 
good one on you!” 


THE GIRLS “SHINE” HIS SHOES. 


Bishop Seybert never blackened his shoes, but kept them 
soft with oil, which caused the dust to adhere to them. 
While he was the guest of the Musselmans, during the Con- 
ference mentioned, the daughters of Mr. Musselman conclud- 
ed to make the Bishop look more dignified by blackening his 
shoes. The Bishop had a habit of taking off his shoes in the 
kitchen and going to his bedroom. in his stocking feet. One 


*Father-in-law to Rev. Jacob Boas, elsewhere noticed. 


58 Flashlights on Evangelical History. 


night the young women took his shoes and polished them. In 
the morning the Bishop came into the kitchen for his shoes. 
Taking them up he looked them all over with a cynical smile, 
saying: “These are not my shoes.” He then put them on and 
went out into the yard, brushed his feet through the grass 
and took off the “shine.” Nothing further was said about the 
matter, but his droll look at the girls was something to be 
remembered. 


TOO NEAR HELL FOR THE BISHOP. 


Bishop Seybert was very much opposed to the use of to- 
bacco, chiefly because he held that the money so used ought 
to be spent in the Lord’s cause. When the Bishop rebuked 
the use of tobacco it was generally in a way to be long re- 
membered as the following example evidences. The incident 
we are about to relate also took place at the session of the 
Central Pennsylvania Conference at New Kingston, which 
was the last visit of the Bishop to that Conference. We will 
let one* who was present tell the story of what happened: 

“A number of us preachers at our boarding place were 
regaling ourselves in smoking cigars, when Bishop Seybert 
came in upon us, with some documents in his hands for com- 
mittee work. Asked to be seated he handed the papers to one 
of the brethren saying: “J can’t stand this, it smells as if hell 
were not far off!” and quickly departed, leaving the brethren 
to their own thoughts.” 


SOUGHT OUT BY THE RICH. 


Bishop Seybert once related the following incident in an 
address at an annual conference to show that the Evangelical 
itinerants, notwithstanding their seedy appearance, and home- 
ly outfits, were more highly esteemed than they imagined. 
Said he: 

“T was once passing through a city, sitting in my little 
wagon (which had no springs—AvurHor), all covered with dust, 
when a woman dressed in silk and fineries came out of a 
beautiful mansion, and stopped me, and asked me whether I 
was not an Evangelical preacher. Said she, “My child is sick 


*Rey. S. W. Seibert. | 


Incidents from the Life of Bishop Seybert. 5y 


and I want to have it baptized.’ Doubtless the Bishop bap- 
tized the child, but it would be interesting to know where this 
occurred, and the name of the woman, and the motives and 
circumstances which led her to pass by the city pastor and 
call in an Evangelical preacher. 


HE DID NOT LOOK LIKE A BISHOP. 


Bishop Seybert was perhaps the most unconventional 
preacher in the matter of dress and personal appearances of 
any one of his period. He wore a broad-brimmed hat, and 
in his general appearance looked like a Dunkard or Amish, as 
we see them to-day. His shoes were heavy, and built for 
wear. He kept them well oiled, and as said, would never allow 
them to be blackened. He was very tidy and clean, darned 
his own stockings, and mended his own garments. He had 
no “Sunday clothes,’ and hence often appeared in the pulpit 
with patched garments. 

The only instance we ever heard of in which he sought to 
put on a good appearance was during his visits to the pub- 
lishing house at New Berlin, when that place was still the 
headquarters of the Church. He sometimes traveled with a 
knit coat or “roundabout” as they were then called. 

Whenever he came to New Berlin, wearing this garment, 
ke was wont to take it off on the outskirts of the town and 
put on his “good” coat. 

A good story is told how his plain clothes once deceived 
a woman who had a little “gilt-edge” in her nature: 

In 1846, the Bishop visited Albany, New York, and 
preached in the Evangelical Mission there. A certain man, 
whose wife had never met Seybert, told her as he started 
for church without her that he would bring the Bishop home 
with him for dinner. The proposition appealed to the native 
pride of the woman, who was a German, and had a high esti- 
mate of the dignity of the episcopal office. 

She accordingly brought all her culinary skill and re- 
sources to bear on this great occasion of her life. The re- 
sult was a dinner that might have put a Delmonico to the 
blush, we imagine. ‘The great spread ready, she awaited the 
coming of her spouse with the Bishop. After a while she 
spied her husband coming in the distance minus the Bishop! 


60 Flashlights on Evangelical History. 


Her heart sank in disappointment. There was with him a lit- 
tle old man, oddly clad with a broad-brimmed hat, short coat 
of a peculiar cut, with a row of big brass buttons. His shoes 
were heavy and ungainly. Upon seeing this man with her 
husband she said she had expected him to bring the Bishop, 
and now he was bringing with him this “common old man.” 
With her womanly pride humbled, and her spirit sorely vexed, 
she said she had gone to all this trouble for nothing. When her 
husband arrived she tartly asked him why he had not brought 
the Bishop instead of this fellow. It took some time until 
the husband reconciled her to the fact that this was the Bish- 
op, and she doubtless soon realized that he was worthy of her 
previous high estimate of such a personage. 


“LIKE MICHAEL AND I.” 


The following incident will illustrate Bishop Seybert’s 
droll manner of administering a rebuke. Such rebukes leave 
no sting behind: 

The last time he visited Brush Valley, in Centre County, 
Pennsylvania, Rev. Henry Broadbeck was one of the preach- 
ers on the charge. The Bishop and Broadbeck were the 
guests of Michael Fiedler, at Madisonburg. The Bishop was 
about to take his departure, Broadbeck was standing at a 
mirror combing his luxuriant hair a la Pompadour, when the 
Bishop extending to him his hand to say farewell, said, “Now 
good-bye, Bro. Broadbeck, be a brave man and comb your 
hair like Brother Michael and I.’ Saying this he naively 
pointed to his own and Mr. Fiedler’s hair, which was cut short 
across the forehead. 


CHAPESR Vili: 


INCIDENTS FROM THE LIFE OF BISHOP SEYBERT— 
Continued. 


Scorning Danger—An Attempt to Kill Him—Almost Found a 
Watery Grave—“The Block-house Settlement”’—A Wonderful 
Off-hand Sermon, and its Results—Conversion of Rev. Jacob 
Albright’s Daughter—The Bishop’s Benevolence—Saves a 
Widow’s Home—Befriends a Weaver, and What Came of It. 


SCORNING DANGER. 


Bishop Seybert could truly say with the Apostle Paul, 
that he was “in perils oft.’ His journal abounds in records 
of narrow escapes, in which a Divine Providence is clearly 
manifest. The two following incidents are of this character, 
and may serve as examples of others in which his valuable 
life was in imminent peril: 

In 1826, as presiding elder of Canaan district, he sought 
entrance into the Mahantongo and adjacent valleys. After 
several visits a considerable religious interest was awakened 
which caused great opposition against him on the part of 
formal professors. 

One man, especially, bolder than the rest, declared his 
purpose to shoot Seybert the next time he crossed Mahan- 
tongo Mountain. He made no secret of his purpose, and 
strange as it now seems to us, no one sought to hinder him. 
Ascertaining the time when Seybert was to cross the moun- 
tain, the would-be murderer with gun in hand, secreted him- 
self in some bushes by the wayside, to await his coming. The 
watchful eye of God, however, foresaw the danger, and had 
prompted His servant to cross the mountain in the early morn- 
ng. 

The -assassin upon learning that he was foiled, took a 
terrible oath that next time he would make sure of his game: 
Seybert learned of this threat, but remained indifferent, know- 
ing that no harm could befall him without the Divine will. ° 

61 


62 Flashlights on Evangelical History. 


The purpose of the would-be murderer was soon gen- 
erally known and fears were entertained that Seybert would 
fall a victim to his hate. 

Reader, mark the ways of Providence: Before Seybert 
was due to cross the Mahantongo Mountain again the man 
with murder in his heart, took suddenly ill and died, and was 
buried before his intended victim crossed again! 


ALMOST FOUND A WATERY GRAVE. 


In April, 1850, Bishop Seybert made a very narrow es- 
cape from drowning in the Lycoming Creek, about a mile 
from its mouth in the Susquehanna at Williamsport, Pennsyl- 
vania. The Bishop had attended the two Pennsylvania Con- 
ferences and was now on his way to Syracuse, New York, to 
preside at the New York Conference, which was to open on 
April 17th. 

On April 4th, he lodged at the house of Father Glosser, 
two miles north of Williamsport. The following day he set 
out for the “Block-house,’ where he had an appointment to 
preach that night. Near Glosser’s is Good’s mill on the 
Lycoming Creek, where the public road crosses the stream. 
The creek was greatly swollen by reason of the melting snow 
in the mountains, which rendered the fording somewhat dan- 
gerous. Father Glosser entreated the Bishop not to venture 
into the stream with his wagon, on which he had a good-sized 
chest of books for the Conference, besides his own belongings. 


The Bishop notwithstanding the warning, declared his 
horse was good at swimming and would get him safely across. 
Forgetting for the moment that a horse “is a vain thing for 
safety.” (Psa. xxxiii. 17), the over-confident Bishop ven- 
tured into the raging torrent. In mid-stream the water reach- 
ed the body of the wagon and swept it down stream, pulling 
the struggling horse with it. The miller and others on the 
opposite shore, came to the rescue, otherwise the Bishop would 
have been drowned. His saddle, books, etc., which he had 
on the wagon, were carried down stream, but almost every- 
thing was recovered. This serious accident detained the in- 
trepid Bishop only a few hours. His loss, which was chiefly in 
books, was about fifteen dollars. It taught him, however, a 


Incidents from the Life of Bishop Seybert. 63 


much needed lesson, and thereafter he was more cautious in 
crossing swollen streams. 

The author has often visited the ford, and from the 
lips of Father Glosser learned all the details of the accident. 
We have been shown the exact height of the flood at the 
time, and to us the Bishop’s escape, with nearly all his outfit, 
seems wonderful. We have crossed the ford more than once 
with a slight rise of the water, and felt wneasy, but immediate 
composure was restored as we recalled that the Bishop drove 
in with the stream almost bank full to reach an appointment 
that night almost forty miles away. 


A WONDERFUL OFF-HAND SERMON. 


In 1830, when John Seybert was presiding elder of Salem 
District, he once passed through the “Block-house settlement,” 
in Tioga County, Pennsylvania, which is situated on a plateau 
of the Allegheny Mountains. Most of the settlers were Euro- 
pean Germans, but lately arrived in that wilderness country. 
His journey to New York State led him through the village 
of Blockhouse (now Liberty), to Blossburg, and thence north- 
ward to “Lake” Circuit. 

Three miles west of Blockhouse he asked for lodging for 
the night at the home of Father John Michael Sindlinger,* 
who kindly gave him lodging. The following morning, upon 
taking leave he asked for the privilege to preach in Sindlin- 
ger’s house upon his return from New York, which request 
was granted. In the course of two weeks he returned, and 
stopped at Sindlinger’s to fill the appointment. The time for 
preaching was at “candle light,” and at the hour appointed the 
house was filled to its utmost capacity by people, very few 
of whom had ever heard a real spiritual and Evangelical ser- 
mon. 

While Seybert sat behind the table making his prepara- 
tions to preach, a man named George Gloeckler, before all the 
assembly, asked him to preach from Jeremiah xv. 19, which 
is far more expressive in the German than in the English 


*John Michael Sindlinger emigrated from Germany in 1818. 
He died in 1837, aged 57 years. He was the father of Rev. John 
Sindlinger, who entered the Evangelical ministry in 1834, and of 
Michael Sindlinger, who entered in 1840. 


64 Flashlights on Evangelical History. 


language. The object doubtless was to disconcert or embar- 
rass Seybert. Bowing his head in prayerful meditation for 
a few moments he announced the text thus suddenly thrust 
upon him without an opportunity for preparation. 

The Holy Spirit in a marvellous manner opened the text 
to his understanding. The power of God soon fell upon 
both speaker and assembly, and weeping was heard every- 
where. Before the close of the services which lasted several 
hours, a considerable number of souls were converted. 

Rev. James Barber was sent to the “settlement” to con- 
tinue the work which within a short time spread many miles 
around. 

Near Father Sindlinger’s was the home of Christian 
Essig, in whose spacious house were held meetings of mar- 
vellous power. A remarkable circumstance is the fact that at 
Essig’s was converted Noah Rank and his wife Sallie, the 
only daughter of Rev. Jacob Albright, the founder of the 
Church, and also their family, among them Jacob,* named for - 
his distinguished grandfather, and who soon thereafter entered 
the Evangelical ministry. 

“The Old Blockhouse” became famous throughout the 
Church, and some of the most successful ministers of the 
connection came from that region. 

‘To us it seems wonderful that such great results can be 
traced to such an odd event as happened at Seybert’s first 
service at Sindlinger’s. 


THE BISHOP'S BENEVOLENCE. 


Bishop Seybert was one of the most benevolent of men. 
Having neither wife nor family to care for, he was enabled 
to give largely to the deserving poor, and to all the enterprises 
of the Church. .When he died it was found that he had willed 
all his possessions to the Church he so en served, save 
small amounts to a few friends. 

The following incidents will illustrate nes intense human- 


*Rev. Jacob Rank, grandson of Rant Jacob Albright, was eorn 
in 1816, entered the ministry of the Church in 1837, and served 40 
years. He died July 12, 1905, in Iowa, as a member of the Des 
Moines Conference, United Evangelical Church. 


Incidents from the Life of Bishop Seybert. 65 


itarian spirit as shown to total strangers. Many more such 
instances might be cited: 


HE SAVES THE WIDOWS HOME. 


In the month of September, 1831, when he was presiding 
elder of Salem District of the Eastern Conference, his of- 
ficial duties led him to Brush Valley, in Centre County, Penn- 
sylvania. Here he learned that a poor widow was about to 
loose her home by sheriff’s sale for a debt which she was 
unable to pay. Upon making diligent inquiry the Bishop 
found her to be worthy of assistance in her misfortunes, and 

concluded to befriend her. 

He went to the sale accordingly, and bid in the property. 
He then had the sheriff deliver a deed for the property, free 
of all incumberance to the astonished woman. He then ex- 
horted her to practice economy and lead a godly life,—and, 
if circumstances permitted, she could repay his outlay in her 
behalf in yearly installments without interest—and if not able 
to do so, it would still be well. 

Fortune smiled on the woman, and she was able: year 
after year, to pay the Bishop some, until the entire amount 
was paid. The Bishop had saved her home. 


THE WEAVER’S LOOM. 


In the winter of 1846, as Bishop Seybert was riding along 
on a very cold day in the State of Ohio, he met a man with 
a sled on which he had a weaver’s loom. 

For some reason the circumstances seemed peculiar to the 
Bishop, so he asked the man whether he was a weaver, and 
whither he was going with the loom. The man replied that he 
was no weaver himself, but being a constable he was com- 
pelled to seize the loom for a debt and was on his way to sell 
it. 

The good Bishop’s heart was filled with pity, and he 
minutely inquired into the circumstances which led to the 
seizure. Finding the man was really worthy of help, he re- 
solved to pay the debt and restore the loom to the unfortu- 
nate weaver, as that was the only means of supporting his 
wife and family. 

The officer of the law agreed to take back the loom if 


66 Flashlights on Evangelical History, 


Seybert would satisfy the debt, which was a little over four 
dollars. The constable now turned about and went back to 
the house accompanied by the Bishop. 

When they arrived at the house, the entire family came 
out, greatly wondering what new turn of affairs had hap- 
pened. Seybert himself explained that he had stopped the con- 
stable and would pay the debt. 

Dismounting from his horse and securing him at a post, 
the Bishop counted out the money to the official and took a re- 
ceipt in full for the debt. After unloading the loom the con- 
stable left, while the Bishop remained to encourage the fam- 
ily and admonish them to lead a godly life. 

As he was about to resume his journey the family im- ~ 
portuned their benefactor to remain for dinner. They were 
very poor but managed to find provender for his horse, and a 
respectable meal for their benefactor. Upon learning that he 
was a minister the weaver insisted that the Bishop preach at 
his house upon his return that way. To this the Bishop 
agreed with the result that the entire family were converted. 
Others in the neighborhood were later saved—an Evangelical 
class was formed—the weaver was made the leader of the 
class—a church was built—and the neighborhood became a 
spiritual garden spot. 

The Bishop was too modest to record the remarkable de- 
tails of this narrative, of which he was the “hero” in his 
journal, but related the circumstances privately to friends, and 
in this way it was preserved to posterity as a notable example 
of the wonderful ways of Providence. Not even the place of 

_its occurrence, or the name of the family is known. We only 
know that God prospered the weaver and his family, and that 
the Bishop was repaid, but refused to take any interest on his 
outlay. 


CHAPTER UX. 


BISHOP JOSEPH LONG. 


Parentage and Character—‘What a Pity’—Cheese and Chipped 
Beef—Father Wagoner—‘A Hint as Big as a Barn Door’— 
The Bishop’s “Healthy Eyes’—His Peculiar Preparation for a 
Journey, His Appearance—He Kept the Middle of the Road— 
Taking the Bishop’s Photograph—“With or Without the Wig?” 
He Got Too Much Salary! 


Taken at Baltimore in 1866 by request of Conference. 


Bishop Joseph Long. 


Bishop Joseph Long was the son of Killian Long and 
his wife Barbara. He was born in Dauphin County, Pennsyl- 
vania, in the year 1800, and died at Forreston, Illinois, in 1869. 
His parents removed to Ohio when Joseph was still a youth, 
and were among the first members of the Evangelical Church 


67 


68 Flashlights on Evangelical History. 


in the State of Ohio. Bishop Long entered the ministry in 
1822, and rapidly rose to prominence. In 1830 he was Presi- 
dent of the General Conference, and was elected to the office 
of Bishop in 1843. He had a unique personality which was 
difficult to understand, and hence many thought him harsh, 
crusty and unfeeling. Rightly understood, however, Bishop 
Long was as tender and loving as a child. 

His peculiar, quick, harsh manner, was the rough exterior 
of a truly noble soul. To those who knew the Bishop this 
seeming infirmity of disposition was lost sight of by reason 
of his many stirling qualities. Bishop Long was mighty in the 
Scriptures, and as a preacher was never surpassed in his 
Church. 

He disliked any attentions paid him by reason of his of- 
fice, and woe to the person who was indiscreet enough to 
praise his mighty sermons, or bestow special favors to him! 

To the sister who persisted in “waiting on the Bishop” 
at the table he was wont to say that he was old enough to 
help himself, and would prefer to take such things as he liked. 
His cutting sarcasm against personal homage is illustrated by 
the following: A minister of our acquaintance, after preaching 
a number of years, concluded he would like to get into the stern 
Bishop’s knowledge and favor. He accordingly secured one 
of the older brethren to introduce him to the Bishop, while he 
was engaged in writing during the recess of a conference ses- 
sion—a very inopportune time, indeed. Said the young preach- 
er, “Bishop, I have for a long time wanted to get better ac- 
quainted with you, I'admire your great sermons and your work 
as our Bishop,” etc. Upon this the Bishop gave him a search- 
ing look from head to foot, and said, “So you never had a 
good chance to get acquainted with me before—What a pity!” 
and cooly resumed his writing. _ 


CHEESE AND CHIPPED BEEF. 


The following incident illustrating the Bishop’s stinging 
sarcasm against so-called “social etiquette,” occurred in the 
city of Williamsport, Pennsylvania, during one of his early 
episcopal visits to the East: 

He was dining at a hotel; at the table opposite the Bishop 


Bishop Joseph Long. 69 


sat a “swell” young woman, who in an instant learned more 
“table manners” from the Bishop than she had ever known be- 
fore. Not knowing the Bishop, his brusk, unconventional 
manners annoyed her, and she concluded to teach him a little 
table etiquette. It did not take long until the Bishop, after 
his fashion, reached across the table and took a piece of 
cheese with his fingers—which was supposed to be improper, 
according to table rules. The young woman pretended to be 
horrified at this act of rudeness and called out—“Waiter— 
qwaiter—come and take away this cheese; that old man had his 
fingers in it!” 

Everybody smiled but the foxy old Bishop, who demurely 
kept on eating as though nothing had happened, but watched 
his chance to get even. His turn soon came—the young 
woman helped herself to the chipped beef with her fingers. 
This was all right according to “table manners,” but, alas! 
she made the mistake of reaching under and picking out the 
finest. This was uwnmannerly, and was her undoing. In an 
instant the sharp, stern voice of the Bishop rang out so all 
could hear it: “Waiter—waiter—come and take away this 
chipped beef; that young woman fingered all over it!” The 
laugh was now on the young woman, who instantly left the 
table in confusion, while the Bishop finished his dinner as 
though nothing had happened. 


“A HINT AS BIG AS A BARN-DOOR.” 


During a conference session presided over by Bishop 
Long in York, Pennsylvania, occurred the following incident: 

The Conference discussed the private conduct of a minis- 
ter which was of such a character that it should have been 
had behind closed doors. The discussion on such a delicate 
subject was consequently subdued and indirect, in order to 
keep it from public knowledge as much as possible. Father 
Wagoner, an old veteran, had not participated in the discus- 
sion, and failed to catch the trend and character of the sub 
rosa talks. Arising from his seat the old veteran said: “Mr. 
Chairman, what’s before the house that the brethren talk so 
strange and get around the bush so we cannot understand 
them? I don’t believe the brethren know what's before the 
house, or what they are talking about.” 


) Flashlights on Evangelical History. 


NI 


This aroused the Bishop, and in a sharp, commanding 
voice he said, “Brother Wagoner, you sit down—sit down— 
‘There is something before the Conference, and the brethren 
do know what they are talking about, but it takes a hint 
as big as a barn door to make you understand.” While the 
Bishop frowned, and the audience tittered, Father Wagoner 
“caught on” what was “before the house.” 


THE BISHOP’S “HEALTHY” EYES. 


From a letter of an old brother we take the following: 
“T attended a Conference at Flat Rock, Ohio, in 1846, where 
Bishop Long presided, and where his sermon made the hearts 
of all feel that there is an invisible power in the Word of 
Truth. I noticed that the Bishop’s eyes were sore, so one day 
I met him in a private house, and after a talk on other matters, 
I asked him what was the matter with his eyes. “Gesunheit” 
(healthiness), blurted out the Bishop, and changed the sub- 
ject. 


PREPARATION FOR A JOURNEY. 


This same writer says of Bishop Long, “When I was on 
Marshallville Circuit (Ohio), in 1852, Bishop Long and I 
traveled on horseback to Brother Umbenhower’s, near Mas- 
sillion, to hold a protracted meeting. While there he received 
word to come to Michigan to attend to an investigation con- 
cerning a minister’s character. That night, about six inches 
of snow fell. In the morning he said he had to leave me and 
go to Michigan. When ready to start he took his boots and 
stockings off and walked out into the snow in his bare feet. 
After trotting around the yard a while he gave his feet a good 
rubbing, then put on his boots and stockings and started on 
horseback on his long journey to Michigan, wearing no over- 
shoes.” 


HOW HE LOOKED. 


Continuing, the writer says, “The first time I heard Bish- 
op Long preach was in the Fall of 1830, in the house of Mr. 


Bishop Joseph Long. 71 


Mowry,* near East Greenville, Ohio. I was then fifteen years 
old. I thought he was the homliest man I had ever seen. He 
wore a red flannel shirt with a standing collar of the same ma- 
terial, perhaps home spun. He wore a red bandanna hand- 
kerchief for a neck tie.” 

The reader should remember that this was thirteen years 
before he became Bishop. As a Bishop, Long dressed plainly, 
but not in a way to suggest oddity, as the foregoing descrip- 
tion would indicate. 


HE KEPT IN THE MIDDLE OF THE ROAD. 


The following from Dr. C. B. Wagoner, of Lebanon, 
Pennsylvania, tells of his experiences with Bishop Long in 
his youthiul days. He writes: 

“In my boyhood days at Milheim, Pennsylvania, some 
things happened which I can never forget, specially the follow- 
ing. Father + and Bishop Long once came from a Confer- 
ence held in Buffalo Valley,z each in his own conveyance. 
The Bishop had a new carriage which made him somewhat 
crusty. My youngest brother took father’s team to the barn, 
and I was to follow with the Bishop’s team. 

Just as I was ready to leave he exclaimed: ‘I will drive 
myself.’ I followed behind the carriage to the barn. When he 
stopped I proceeded to unhitch his horse, when the Bishop 
exclaimed, “Young man, keep your hands off!’ Had I not 
known his peculiarities I would have walked away. After he 
unhitched his horse he said to me, ‘Now take the horse where 
you want him.’ 

That evening he preached. The evening was very dark, 
and after services father sent me home to procure a lantern 
to show the old gentleman the way. I shall never forget the 
remark he made as we were walking in the middle of the 


*This was Daniel Mowry, who with his wife, Elisabeth Fry, 
were converted under the preaching of Albright in (now) Snyder 
County, Penna., in 1805. They were among the first members on 
Sandusky Circuit. Ohio. 

7Rev. Philip Wagoner, born 1800, entered the ministry 1822, 
elected presiding elder 1833, died 1870, at Williamsport, Penna. 

=The Conference was held at New Columbia, Pa., 1850. 


72 Flashlights on Evangelical History. 


street. I suggested that we take the pavement. ‘Pavement! 
exclaimed the good Bishop, ‘Why bless me young man, I never 
saw a pavement in your town in day time, and how do you 
suppose I could find it on such a dark and stormy night as 
this! We'll keep in the road and be safe.’ ” 


TAKING THE BISHOP’S PHOTOGRAPH. 


Bishop Long had a horrow of publicity. He never had 
a picture taken of himself until well along in life. In 1866, 
the Central Pennsylvania Conference was held in the city of 
Baltimore, Bishop Long presiding. Missionary money was 
badly needed and someone devised a scheme to have the 
Bishop’s picture taken and placed on sale, the profits to flow 
into the missionary treasury. ‘The scheme came before the 
Conference in the form of a resolution requesting the Bishop 
to go to a photograph gallery at his convenience, during the 
Conference and sit for his picture. Upon the offering of the 
resolution the Bishop arose and said that the scheme was very 
repugnant to him, as he did not care to have public attention 
drawn towards him in that way. Said the Bishop, “You will 
never get me to do such a thing,” and refused to put the mo- 
tion. At this stage of the discussion Rev. Jacob Boas arose 
in his pleasant, genial way, and said the Conference appre- 
ciated the Bishop’s modesty, but argued that the Bishop in his 
official capacity belonged to the Church, and subject to the 
wishes of the Church. The Conference asked him to go to the 
picture gallery as the Bishop of the Church and as chairman of 
the Conference, and not as a private individual, governed by 
his own judgment. At this argument the Bishop yielded, but 
his displeasure as depicted on his countenance showed that a 
whole flock of the traditional photographer's “birdies” would 
be necessary to make him “look pleasant.” 


“Tt is not my will,” said the Bishop, “but if you will ‘ae 
it so—how will you have it taken—with, or without the wig?” 
Saying this, he jerked off his wig, and disclosed for the first 
time to many his hairless episcopal pate. “Keep your wig on!” 
came in a chorus from all over the assembly. The Bishop then 
put back his wig and later had the photograph taken. 


Bishop Joseph Long. 73 


HE GOT TOO MUCH SALARY. 


In this self-seeking and commercial age it seems incredi- 
ble that any official should complain of being overpaid. The 
ground of complaint is now reversed, and as a rule the offi- 
cial who has an increase in his stipend feels complimented. 

Not so, stern old Bishop Long. All he asked was what 
the rule of the Church provided for, and anything above that, 
to use a modern term, was “graft” that must be spurned. 

At the General Conference held at Buffalo, New York, 
in 1863, occurred the unique spectacle of Bishop Long resent- 
ing the well-meant action of a number of Conferences in in- 
creasing the Bishop’s salary. 

He arose and stated that he had charges to bring against 
a number of Conferences for actions of this kind. 

Said he, “For once I consider it so, and I have repeatedly 
declared it as my opinion, that it is unlawful that several of 
the Conferences have voted me, and at the request of my 
colleague, also to him, more salary than the Discipline allows.” 

Bishop Long having involved his colleague, Bishop W. 
W. Orwig, in the act of wrong doing, the latter arose and de- 
clared that he believed he and the Conferences had not vio- 
lated any provisions of the Discipline. Rev. Francis Hoffman, 
of the East Pennsylvania Conference, arose and facetiously 
remarked that it was a wonderful thing that a Bishop should 
complain of being treated too well. This matter, he said, 
should be inquired into. 

The outcome of the incident was its reference to a com- 
mittee which recommended a little different regulation, but 
made no references to the Bishop’s “charges.”* 


*See Gen. Conf. Journal of 1863, p. 20. 


CHAPTERS 


EVANGELICAL PIONEERS OF THE WEST. 


Pioneers—Influence of Colonization—Founders of Towns—The 
Thomas Class—Pathetic Parting—The Warren Class—Evan- 
gelical Settlement in Illinois—The Cedar Creek Class—The 
Penn’s Creek Class—Bishop Seybert as a Promoter of Immi- 
gration—The Pioneer Rev. Jacob Boas—His Eventful Journey 
—Holds the First Evangelical Service in Illinois—He Goes 
Hunting and Gets Lost—The Outcome—Hardships in “Going 
West.” 


“Going West.” 


PIONEERS. 


Out where the sunset land alluring, 
Promised to open the gates of day; 

The settler’s toilsome lot enduring, 
With dreams of a rally, far away. 


Sowing the seed of righteous living, 
There on the trackless, treeless, plain. 

When the old home hills were rich with giving 
A harvest full of the ripening grain. 


74 


Evangelical Pioneers of the West. 


NI 
ve 


To-day with flocks.and herds increasing, 
They tell the goodness of the Lord, 
And spread with notes of joy unceasing, 

The glory of His matchless word. 


—Mina Ferner Rishel. 


Colonization has always been a good agency for propa- 
gating the Gospel. The Jews who were living in Europe be- 
came the neucleus of the Christian Church. The same is true 
of modern denominational life. The members of a church 
emigrate and ministers follow them. It is m this way the 
Evangelical ministers found their way into New York State 
(1812), Ohio (1816), Canada, Illinois, ete. The spread of 
the Church by emigration will be apparent at once when we 
say that during the first half century of the existence of the 
Evangelical Church she yielded up a very large percentage of 
her Eastern membership, who removed to the “West” and 
- there became the backbone of the work. 


We could mention whole congregations that were almost 
broken up in the East by removals, among this number were 
many members who were converted under Albright and his 
co-laborers. 


The emigration of Evangelicals began quite soon after 
the founding of the Church, and some of them had the honor 
of founding towns that now perpetuate their memory. Of 
this number we may mention Father John Betz, founder of 
Betzville, Ohio, and Father John Row, the founder of Rows- 
burg, Ohio. 


Among the earliest Evangelical settlers in Ohio were 
Philip and Daniel Hoy, two brothers of Buffalo Valley, Penn- 
sylvania, who had married two sisters, daughters of Father 
Abraham Eyer. They went “West” in 1806, and settled in 
Fairfield County. They were followed in 1810 by Martin 
Dreisbach, whose wife was also a daughter of Eyer. Their 
removal west was a strong factor in the sending of the first 
missionary, the appointment which was made at a Conference 
held in Eyer’s barn in 1816, as elsewhere noted. 


We now come to notice the emigrating Evangelicals in 
colonies. ; 


76 Flashlights on Evangelical History. 


THE THOMAS CLASS. 


Soon after 1820, began the emigration of the Thomas 
Class, located in Decatur Township, Mifflin County. This 
class was the oldest Evangelical organization west of the 
Susquehanna * (1803). We are not able to give the number, 
but we know that almost the entire class removed to Ohio in 
two colonies, the last party going near 1830. When the first 
party left they assembled at a given place near where the | 
Lawver Church now stands. ‘There were a number of wagons 
and some cattle which the colonists took with them. Before 
starting they had a farewell religious service with their 
friends who remained behind, and then came the bitter part- 
ing. An eye witness + informed us that the weeping could 
be heard far away. This scene relates to the starting of the 
first colony. The following are the known colonists, but 
whether of the first or second party, we cannot say: Rev. - 
John Thomas, son of John Thomas, Sr., and whose license 
was signed by Albright in 1807. His brothers-in-law, John 
and George Herpster, and the family of Fred. Herpster 
(whose wife was also a Thomas), John Wales, Jacob Reber, 
and Isaac Gill. All the foregoing were married to daughters 
of Father John Thomas, Sr., who died in 1813, and at whose 
house Albright held the second general meeting of his ministry 
in 1802. Then also William McCauley, son-in-law of Fred. 
Herpster, who had been the first class-leader (1803), and who 
died in 1818, Jacob Treas, Father Andrew Wonder, with his 
large family of grown children; then there were other old 
Evangelicals from “The Béaver-Dam,” Daniel Mowry, Geo. 
Hartman, and several sons of Father John Mook, 

These people located mostly at Flat Rock, in Seneca 
County, and some in Wayne County, near Wooster, in the 
State of Ohio. 

These were representative Evangelicals, and their de- 
scendants in the west may well feel proud of their ancestry. 
The names Herpster, Wonder, McCauley and Wales have for 


*See “Evangelical Annals,” p. 509. 


+The late Jacob Lawver, who was born in 1814, was still a small 
boy. Father Lawver was also a grandson of Father Thomas. 


Evangehcal Pioneers of the West. 77, 


many years been honorably represented in the Evangelical min- 
istry in the West. 


THE WARREN CLASS. 


In 1833 the intrepid John Seybert requested Conference 
to permit him to work independently and explore and take up 
new territory. His new field covered five counties in north- 
western Pennsylvania, and within a few years constituted many 
splendid charges. His greatest success was at Warren, where 
a large number of European Germans were brought into the 
Church. The following year (1834), one of the converts, a 
young man named Daniel Stanger, removed to Cook County, 
Illinois. He secured a tract of good land at Des Plains, and 
then by correspondence induced Jacob Kreihnbiel, J. G. Esher, 
and J. Arnold, also Evangelicals of Warren, to join him in 
1836. 

In the spring of 1837 most of the remaining members at 
Warren emigrated in a body to join the pioneers at Des 
Plains. Among this number were the families Ott, Schally, 
Wirth, Gross, Knopf, Schuler, Rink, Arnet, Trier, Strubler, 
Martin and Jacob Esher. 


CEDAR CREEK CLASS. 


Near Mt. Carmel, in Wabash County, Illinois, John Butz 
was the Evangelical pioneer. He was from Cedar Creek, 
near Allentown, and removed to Illinois in 1830, and through 
him a large number of Lehigh County Evangelicals were in- 
duced to settle in his neighborhood. In 1845 a still larger 
colony of Evangelicals emigrated in a body from Cedar 
Creek. Their means of conveyance were large wagons, by 
which means they traveled over a thousand miles. Religious 
exercises were maintained during the journey. This last col- 
ony consisted of the following, who were heads of families: 
Amos and Aaron Butz, Solomon and Edward Mertz, John 
Drissler, John Neitz, Daniel Keck, Joseph Roth, Peter and 
Charles Fehr, Reuben and Ephraim Hauser, Charles Guth, 
George Steiminger, and in 1846, Charles Butz, Simon Strauss, 
Adam Gasser, and Philip Rassweiler. Most of the foregoing 
located at (now) Naperville. 


78 Flashlights on Evangelical History. 


THE PENN’S CREEK CLASS. 


The most notable Evangelical emmigrant body was an 
entire class that went in a compact party from Penn’s Valley, 
Centre County, Pennsylvania, in 1839. This great movement 
was the outcome of Bishop Seybert’s enthusiasm for the West. 
During one of his visits to Centre County, Seybert described 
in glowing terms the opportunities awaiting settlers in Illinois. 
He had made some investigations and furnished the people 
with reliable information in respect to a desirable place of 
settlement, terms, etc. The result was the organization of 
an Evangelical colony consisting of forty-eight persons, be- 
sides some children. ‘The following is the complete list of 
the members: * Conrad Epply, leader of the class; William 
Weirick, exhorter ; John Folgate, James McKee, John Rockey, 
George Reigel, Dinah Auman (widow), and Henry Zerby, all 
of whom were heads of families, save the last named. 

In the colony were also some who were not members of 
the Church at that time but became so later. 

“The colony started in April, and slowly made its way over 
mountains, through forests and bridgeless rivers, and in the 
course of six weeks arrived at their destination on Cedar 
Creek, Stephenson County, about six miles north of Freeport, 
Illinois. Of the Evangelical colonies that went to the “Genesee 
Country,” New York, prior to 1815, Canada, Wisconsin, Mich- 
igan and Iowa, we will not in this connection give details, as 
enough has been given to illustrate the tremenduous influence 
of emigration in the establishment of the Church beyond the 
bounds of the mother Keystone State. 


THE PIONEER, REV. JACOB BOAS. 


In 1836, when the Evangelicals of Warren were making 
their arrangements to emigrate to Illinois, their preacher, Rev. 
Jacob Boas, a talented and energetic young Pennsylvanian, 
entered heartily into their schemes and agreed to visit them and 
seek to establish the Evangelical work among them in their 


*This list was kindly procured for the aiehon by Rev. Henry 
-Rohland in 1891, from Mr. John Rockey, Esq., of Cedarville, IIl., 
one of the original colonists. 


Evangelical Pioneers of the West. 79 


new home. The following year Boas was appointed to Miami 
Circuit in Ohio. 

In conformity with his promise to the Warren people, his 
presiding elder, Henry Niebel, sent him to Illinois to look 
after the colonists. His first journey was made in July, 1837. 
The weather was excessively hot, and both he and his horse 
suffered intensely as they passed over great stretches of shade- 
less prairies. Passing through the lowlands of Indiana, his 
way led him through a region where the sedge grass was so 


Rey. Jacob Boas. 


high that it hid everything from his view. In this grass they 
were attacked by a voracious gnat that set both the rider and 
his horse almost frantic. a4 

In the midst of his trouble Boas stopped at the home of a 
blacksmith for refreshments. This kind-hearted man made a 
covering of netting with which he enveloped the horse, while 
his rider covered his face and hands with a big bandanna 
handkerchief. The gnats continued to annoy him until he 
reached Chicago, July 23d. 


80 Flashlights on Evangelical History. 


In the same fantastic outfit with which he traversed the 
prairies, Boas entered the future metropolis of the West, 
which was then a small town of a few thousand inhabitants. 

In Chicago he visited all the Evangelicals, and the follow- 
ing day proceeded on his journey to the Warren colonists. 
In due time he arrived at Daniel Stanger’s, the pioneer of the 
colony. The news of his arrival spread like wild-fire, through- 
out the settlement, and occasioned great rejoicing. 

Without even recuperating from his journey of about 
five hundred miles Boas had a meeting at the house of Stanger 
which was attended by multitudes besides the original Evan- 
gelical colonists. 

This was the first service held in the State of Illinois by 
an “Albright” preacher. The text of Boas was John xvi: 22, 
“And ye now therefore have sorrow, but I will see you again, 
and your heart shall rejoice, and your joy no man taketh from 


33 


you. 


UNDER THE SPREADING OAK. 


The second visit of Boas to the Illinois Evangelicals was 
in the latter part of September. On this visit he held the first 
quarterly meeting under a great oak on the banks of the Des 
Plains River, near Wheeling. 

Mr. Boas related to us an amusing circumstance in connec- 
tion with this meeting. Upon his arrival he “put up” with the 
father of the late Bishop J. J. Esher. Learning that game was 
plentiful he concluded to go “gunning” before the meeting. 
Being an utter stranger in this region he soon lost his bearings 
in the brush which abounded. 

Upon finding that he had lost his way, he set about finding 
the place appointed for the meeting. 

Without knowing where he was he suddenly emerged 
upon the great assembly at the oak tree on the bank of the 
river. In the distance he saw scores of wagons, and several 
hundred people, many of whom had come a distance of several 
days journey. Secreting his borrowed gun and hunting outfit 
he made a hasty toilet behind the bushes and soon made his 
appearance, somewhat belated, before this unique assembly. 

The service held under the oak tree was a remarkable 


Evangelical Pioneers of the West. 81 


one. The power of God was wonderfully displayed, and souls 
were saved. The Quarterly Conference which followed was 
the first: official recognition of the several classes that had 
been formed, which in March (1838), following was constitut- 
ed into the first charge in Illinois.* 


TROUBLES OF EMIGRANTS. 


In 1845 Rev. Benjamin Eply,} in itinerant of the West 
Penna. Conference, removed to Illinois to enter the work there. 
His experience in “going West” was that of many others. We 
reproduce his letter,{ giving an account of his hardships as a 
‘contrast to present day conveniences. 

“As many of our friends in the East have expressed a 
desire to hear of our experience in our journey to Illinois, I 
will give a short account of the same in the ‘Botschafter, 

On the oth of last April (1845), we took our departure 
from our friends in Pennsylvania, and began our long jour- 
ney to Illinois. In the beginning everything went pleasantly 
enough, as we had good weather and good roads. However, 
before we reached Pittsburg, our youngest child was taken 
with a very severe cold. Inasmuch as the water was low, and 
freights were high we determined to travel by land. Hardly 
had we left Pittsburg when we were compelled, because of our 
sick child, which was near death’s door, to go to a hotel and 
stay there. 

This was a sharp trial for us, however, by God’s help and 


*Rev. Jocab Boas was born in Reading, Pa., Nov. 15, 1815. 
He was the son of Daniel, and grandson of Rev. John William 
Boas, born at Otterberg in the Palatinate; educated at Heidelberg 
University, between 1763-1770; then came to Pennsylvania, and was 
a Reformed minister till his death. Jacob entered the ministry of 
the Evangelical Church in 1833. It was he who introduced pro- 
tracted meetings as now in vogue. He was two terms presiding 
elder in the (now) Central Penna. Conf. He died at Carlisle, Pa., 
April 4, 1884. 


+Benjamin Eply entered the West Penna. Conference in 1837. 
After his removal to Illinois, he continued some years in the work 
there. 


tSee Ch. Botschafter, 1845, p. 142. 


82 Flashlights on Evangelical History. 


medical skill our child grew better, so that after a few days 
we were able to continue our journey. 

Hardly had we started when one of the older children 
was taken with a fever, and before the close of the day, our 
wagon broke down—Yetst war guter Rath theuer—1 carried 
my sick child into a hotel until my wagon was repaired, after 
which we continued our journey to Ohio, to a place eight miles 
north of Canton, where we lay three weeks owing to the illness 
of our child. 

O! I felt like saying, ‘were there no graves in Pennsyl- 
vania for our children? However, the Lord had pity on us, 
and restored us so we could continue our journey. We then 
journeyed to Cleveland, where we took the water, and in four 
days reached Chicago, Illinois. From thence in one week 
more we reached our destination,” etc. 


Cla bad es Nel yp ak 


PIONEER EXPERIENCES OF SAYLOR AND HOFFMAN. 


Life of Rev. Jos. M. Saylor—Parallels that of Rev. Francis Hoff- 
man—Remarkable Proof of Saylor’s Call to the Ministry— 
People Who Were Afraid of the Preacher’s “Charming Pow- 
der’”—Saylor in the Wilds of Ohio—-Pathetic Story of the Poor 
Widow—He Preaches at a “Log-rolling’—Plants the Church 
in Northern Ohio—Francis Hoffman—Nativity—The Lord 
Gives Direct Proof of His Call to the Ministry—A Voice from 
the Grave-yard—What Results. 


Rev. Jos. M. Saylor. 


83 


84 Flashlights on Evangelical History. 


The life of Rev. Joseph M. Saylor* in a remarkable degree 
illustrates the beneficent and guiding hand of Providence. 
When almost ninety years of age his memory concerning the 
olden times was very little impaired, and during a series of 
interviews covering three days, the author had abundant op- 
portunity to draw copiously from his well-filled storehouse of 
facts relating to the early Evangelical Church. 

We here subjoin a few incidents from his life, designed 
mainly to illustrate the spirit of the old-time itinerants, and 
their dependence on direct displays of Divine power to guide 
them in their operations. 


THE PROOF OF HIS CALL. 


Like many other young men, Saylor had a great struggle 
in his mind and heart to settle the reality of his call to the 
ministry. He finally asked the Lord to settle the conflict rag- 
ing in his own breast by some visible token of his Divine call. 
Over a year passed by and still the doubt shadowed his life, 
and yet whenever he thought of retiring from the work some 
strange thing turned up to frustrate his purpose. The indu- 
bitable evidence came at last, clear and unmistakable as an 
audible message from heaven. 

In the spring of 1825, he was appointed to York circuit, 
with appointments in various parts of York and Adams coun- 
ties. Soon after his appointment he once had occasion to stop 
for refreshments at a house near the present town of Ida- 
ville, in Adams County. Upon taking leave he asked permis- 
sion of the man to preach in his house, and readily gained his 
consent. The time set was on a week-day afternoon. The man 
went to a great deal of trouble to circulate the appointment, 
and when Saylor arrived he was surprised to find a great crowd 
of people who completely filled the yard. The door of the 
house was open and seats provided, but the people could not 


*Rev. Jos. M. Saylor was born at Orwigsburg, Pa., 1803, and 
died at Reading, Pa., in 1891. He entered the ministry in 1823, and 
rose to great prominence. In a remarkable manner his life runs 
parallel with that of Rev.! Francis Hoffman. They were born at 
the same place, near the same time, converted at the same meeting, 
began preaching near the same time, held the same offices, and 
died at the same place within a few years. 


pee 


Pioneer Experiences of Saylor and Hoffman. 85 


be induced to enter. In those days it was held by the ignorant 
and nominal professors of religion that the Evangelical preach- 
ers were possessed of a hypnotic or magnetic power by which 
they cast a “spell” on the people that made them fall to the 
floor and pray for mercy, and others to leap and shout for 
joy. Others believed that the preachers had a mysterious pow- 
der,* which they scattered over the people that made them act 
in that manner. Finding it useless to pursuade the people to 
go into the house and be seated, Saylor took his stand on the 
door-steps and conducted from thence his services. His text 
was “The Son of man is come to seek and to save that which 
was lost,’ (Luke xix. 10). Saylor had unusual liberty in 
preaching the word, and many people were moved to tears. 

At the close of the service he announced his willingness 
to preach again if a suitable preaching place were offered him. 
Upon this the man of the house gave him a standing invita- 
tion. An old Dunkard with a patriarchal beard pointed to 
a nearby stone mansion, saying, “That’s my house, and you 
are welcome to preach there any time.” Several more invita- 
tions were given to preach at places several miles distant. 
This was the beginning of a great work in that region, and 
Saylor took this remarkable occurrence as the long-looked for 
evidence of his call to the ministry. 


SAYLOR IN THE WILDS OF OHIO. 


In the spring of 1826, Joseph Saylor and his friend from 
boyhood days, Francis Hoffman, were sent to Ohio, where 
they labored for one year, during which time they had many 
strange and wonderful experiences. In the spring of 1827, 
they were both present at the organization of the first Confer- 
ence in the west, which took place at the house of Henry 


*In 1868 the writer met an old lady about eighty years of age, 
who in youth attended the preaching of Albright and his co-work- 
ers, but she would never go into a building in which they preached. 
She said they all used the “Charming powder.” She was present 
at the first camp-meeting at Mich. Maize’s in 1810; she said she 
and her crowd never ventured inside of the assembly: she said 
they held each other by the hand when the “Albrights” preached 
and their powder had no effect on them; she said she saw many 
people overcome and fall to the ground. 


86 Flashlights on Evangelical History. 


Rauch,* near Wooster, Ohio, May 7th. Two ministers were 
ordained, namely Conrad Kring, elder; and Joseph Saylor, 
deacon. This was the first ordination beyond the bounds of 
Pennsylvania. Saylor and Hoffman were entrusted with the 
proceedings of the Conference, which were sent to the Eastern 
Conference for ratification. ‘They were compelled to ford 
several rivers that were swollen with recent rains by which 
they were thoroughly drenched, and only with the greatest 
difficulty were they able to deliver the records to the mother 
Conference, which convened at New Berlin, on June 2, 1827. 


A GRATEFUL WIDOW. 


In the autumn of 1826, after filling an appointment at the 
house of Henry Rauch, near Wooster, Ohio, he proceeded on 
his way the next morning to his next preaching place. ‘Trav-. 
eling some six or more miles, he saw a log cabin on the road 
ahead, around which was Sane: a considerable number of 
people. 

Upon his arrival at the cabin te was stopped by a man 
who wanted to know if he were not a preacher. Saylor an- 
swered in the affirmative, whereupon the man requested him to 
dismount and perform a burial service for a young girl, as no 
minister was present, and they did not like to bury her without 
some religious exercises. Saylor informed them that he was 
bound for a distant point where he was to preach that night 
and could not give the time without missing his appointment. 

Upon this, the man explained that the dead girl was the 
daughter of a poor widow whose pastor refused to come and 
bury her dead because she had no money to pay him what he 
demanded. 

This touched Saylor’s heart, and he said he would stop 
and render a brief service including a sermon if they were 
satisfied. This was agreeable and the service was held, after 
which Saylor proceeded on his way with increased speed. 
For the subject of his discourse he had chosen a new text on 
the spur of the moment, which failed to “open up”, and great- 
ly embarrassed him. He was utterly disgusted at his “miser- 


*Henry Rauch, Esq., was born in Pennsylvania, 1800, and died 
in Fairfield County, O., 1858. 


Pioneer Experiences of Saylor and Hoffman. 87 


able fizzle,’ and as he rode away took comfort in the thought 
that no one knew him. The following spring (1827), just 
before his return to Pennsylvania, he preached near Columbus 
in a log cabin, and remained with the people of the house for 
the night. 

Some of the attendants at service had come from a-con- 
siderable distance and shelter was also provided for them. 
After services the party were seated around the fire on the 
open hearth and engaged in conversation of a reminiscent char- 
acter. In the party was a very sickly looking woman, past 
middle age, who had been quite reserved. Addressing herself 
to the preacher she said, “Brother Saylor, 1 had been very 
sick and expected to die, and told my friends to bury me 
privately, and then when you came around you were to preach 
my funeral sermon.” This strange statement induced Saylor 
to inquire as to her reasons for choosing him instead of Rev. 
Conrad Kring, his experienced colleague. To this she replied 
that she had lived the year previous near Wooster, where a 
beloved daughter died, and that her pastor refused to officiate 
at the funeral because she was too poor to pay what he asked 
as a fee. She said that when they were about to bury her 
daughter without religious services a young minister, a stran- 
ger to them all, passed by, and was asked to officiate. He did 
so, and said she “Through that sermon I and all my children 
qere converted to God.” ‘The reason why she had selected 
Saylor to preach her funeral sermon when she expected to 
die was because “he looked just like that young man.” Saylor 
then asked her what the young man’s tert was. This she 
readily cited. Saylor then informed her that he was the iden- 
tical young man. With great emotion the woman arose from 
her seat, weeping aloud for joy, she threw her arms around the 
neck of the young preacher as a loving mother might fondle 
a long lost son. 


After such a happy outcome of a supposed “miserable 
fizzle,” as Saylor called his sermon, it is clear that the feeblest 
effort of a truly choosen servant of God will be owned and 
used in the conversion and edification of souls. 


“So shall my word be that goeth forth out of my mouth: 
Zt shall not return unto me void, but it shall accomplish that 


88 Flashlights on Evangelical History. 


which I please, and it shall prosper in the thing whereto I sent _ 
it.”—Isa. lv: 11. 


A “SPIRITUAL LOG-ROLLING.” 


The Evangelical work on the old “Sandusky Circuit,” in 
Ohio, which originally covered several counties, was intro- 
duced under peculiar circumstances. In 1826, when Rev. 
Adam Kleinfelter was presiding elder of the western work, 
he directed Joseph Saylor to visit some Pennsylvanians who 
had settled in the “Upper Sandusky.” He was directed to 
preach and ascertain the feasibility of establishing a field of 
labor in that region. Saylor’s journey led him through many 
miles of wilderness, and after a wearisome ride he arrived 
at the settlement. He was directed to a place where nearly all 
the people of the settlement had gathered to chop down trees 
and drag them together and burn them so the land might be 
prepared for seeding. This was an old-time “Log-rolling,” 
a method employed in new settlements to subdue the “virgin 
forests.” The old-time “Log-rolling” was co-operative in more 
ways than one. It was a great thing for a newcomer to have 
the whole settlement turn out, and clear up some land so that 
he might sow some grain for bread. While the sturdy fron- 
tiersman swung his ax and the oxen dragged the fallen tim- 
ber on piles to be burned, the women were engaged in prepar- 
ing a feast, the best that could be made over a blazing camp- 
fire with pots and kettles. ‘Angel cake” and “side dishes” 
were unknown to those hardy pioneers. Hilarity and good 
will prevailed. Every newcomer from the East was given the 
glad hand and a share in the common weal of the community. 
It was upon such a scene as this that Joseph Saylor made his 
appearance in the fall of 1826, in the wilds of Ohio. After 
dismounting from his horse he made himself and his mission 
known to the men. Never was a minister given a more cordial 
welcome than was given Saylor by these hardy, brawny, 
smoke begrimmed log-rollers. All work ceased immediately. 
The people informed Saylor that they had heard no sermon for 
six years, and that they would not resume their work until 
after they had heard a sermon. Everybody now got ready for 
the service to take place immediately after the noon-day feast. 
The men washed off their grim, and then proceeded to pre- 


Pioneer Experiences of Saylor and Hoffman. 89 


pare a place for service in “Nature’s own temple.” The meal, 
which consisted of but ove course, was soon out of the way, 
and then came the service for these Gospel-hungry people. 
Saylor announced that he would preach again in the evening. 
Meanwhile the news of Saylor’s arrival spread far and wide, 
and in the evening many additional people were present. 

After the evening service: an Evangelical class of over 
twenty-five members was formed. Saylor took his departure 
the next morning and was never able to visit them again. Rev. 
Jacob Fry * visited them repeatedly up to the Conference of 
1827, when “Sandusky” circuit was formed and the log-rollers 
became the nucleus of a great work. 


THE MASTER’S SEAL TO A MINISTER'S CALL. 


The following remarkable incident was related to the au- 
thor by Rev. Francis Hoffman,t in 1891, and who rounded 
out sixty years of service in the Evangelical ministry, many 
years of which were spent in an official capacity. The great- 
est struggle of his life was to decide the question of his call 
to the ministry. In that day it involved a great sacrifice, and 
nothing short of a clear and unmistakable call from God could 
induce a young man with the bright worldly prospects of Hoff- 
man to make a sacrifice such as was then required. 

In 1826, he was appointed with Rev. Joseph Long (after- 
wards Bishop), to Canton circuit in Ohio. One day, while 
on his way to preach at the house of Rev. John DeHoff, in 


*This was the Rey. Jacob Fry, of Albright’s time, who has 
been passed unceremoniously by in all Evangelical histories. His 
father, Jacob Fry, Sr., removed from Berks County (where Jacob 
was born), to (now) Snyder County, in 1796. Albright gained 
entrance into the family in 1804. Jacob, Jr., entered the ministry 
at the first Conference in 1807. Committing an indiscretion for 
which, however, he made honorable amends, he was expelled from 
the ministry. Removing to Ohio he was reinstated and rendered 
yeoman service for many years in the establishment of the Evan- 
gelical work. 


Rev. Francis Hoffman was born at Orwigsburg, Pennsylvania, in 
1806; entered the ministry 1825; elected presiding elder 1848, and 
served in that office many years. He died in Reading, 1894. He 
was the father of Prof. F. M. Hoffman, and Rey. Elisha Hoffman, 
the musical composer. 


. gO Flashlights on Evangelical History. 


Wayne County, his old doubts as to his divine call troubled 
him to such a degree that he decided to settle it once and for 
all, and retire from the ministry. Coming toa place where 
the road forked—the one leading toward his appointment, and 
the other in the direction of Pennsylvania—he turned his 
horse into the latter road. The crisis of his life was now 
reached. A voice spake to him in the depth of his soul, “Go 
to your appointment.’ ‘There was no mistaking its. mean- 
ing. He now dismounted from his horse and sought further 


Rev. Francis Hoffman. 


guidance by prayer. He then made a covenant with God, to 
the effect that he would go to his appointment and continue in 
the ministry on condition that the Lord would that night seal 
his call with the conversion of at least one soul. 

Facing about his horse he continued on his way to his 
appointment under the new terms. Upon arriving at the house 
his courage failed him, and he requested DeHoff, who was an 
experienced preacher, to preach in his stead. This DeHoff 
refused to do, and Hoffman had no other way but to meet the 


Pioneer Experiences of Saylor and Hoffman. gI 


issue. He then repaired to a private room for prayer, during 
which time the people were gathering for preaching in the 
room adjoining. Earnestly he besought the Lord that his 
doubts might now forever be settled one way or the other, and 
then with a heart overflowing with emotion, he entered the 
room where the people awaited him. 


Immediately in front of the table that served as his pul- 
pit sat six young women, side by side on a bench. Hoffman’s 
voice was so tremulous with emotion that he could scarcely 
speak. After preaching a short time one of the young women 
cried out, “J am lost! I am lost?’ and sank on her knees in 
prayer. One by one the other young women followed, and 
soon the six were bowed in penitential prayer. It became 
necessary for Hoffman to stop in the middle of his sermon, and 
the meeting changed to “altar exercises.” Sinners were pray- 
ing all over the room for salvation and a large number of 
people were happily saved. The Lord thus honored the cove- 
nant far beyond the expectations of the timid young preacher. 
In after years when doubts and temptations assailed him they 
were quickly dispelled by a remembrance of God’s faithfulness 
in fulfilling his part of the solemn covenant. 


THE VOICE FROM THE OPEN GRAVE.* 


In the years 1832-’33, when Rey. Francis Hoffman served 
Lancaster circuit, a remarkable incident occurred a short time 
before he closed his labors on that charge. 


On April 13th, 1833, Rachel Kochel died at Brownstown, 
at the age of 35 years. Hoffman was asked to assist a Dunk- 
ard preacher named Samuel Moyer, to bury her. The Dunk- 
ard preached the sermon and Hoffman was assigned to “say 
something” at the grave. 


At the open grave under an apple tree, Hoffman felt im- 
pelled to exhort the people to repentance. As he grew earn- 
est in his admonition the wife of Israel Brown, a prominent 
citizen, began to weep because of her unsaved condition. 


*Father Hoffman furnished the author these particulars direct- 
ly from his note book. 


92 Flashlights on Evangelical History. 


Hoffman then called at their house, and she and the en- 
tire family were soon afterwards converted. 

This was the beginning of the Evangelical work in 
Brownstown, which spread in all directions, and which has 
grown into a flourishing charge. 


Chya PER OL 


PIONEER EXPERIENCES OF HARLACHER AND -HAM- 
MER. 


Rev. Joseph Harlacher—Nativity—Rough Experiences in the West 
—Sleeps on a Bran Bag Pillow—Preaches in a Bar-room— 
Remarkable Experiences in Canada—Charlotte Bieber— 
Preaches from a Wagon and Starts a Revival—A ‘Terrible 
Retribution—Hanged in Effigy in Berlin—Confusion of His 
Enemies—Rev. Charles Hammer’s Experience in Ohio—Mrs. 
David Ressler, Far-reaching Providence—A “Hammer in Name 
and Effect—Snakes During Preaching!—A Model Horse Trade. 


Rey. Joseph Harlacher. 7 


Present day preachers, domiciled in a fine parsonage by 
the side of the church, reveling in such luxuries as steam heat, 


93 


94 Flashlights on Evangelical History. 


electric light and telephones, can form no correct conception 
of the hardships of the pioneer preachers, by whose zeal and 
unwearied labors the comforts of the present day were made 
possible. A great many of our early preachers kept journals 
in which they recorded the progress of their work and the 
chief incidents of their life as they occurred. 

The following incidents were furnished by Rev. Joseph 
Harlacher,* just prior to his death, and cast into narrative 
form by the author of this work. In addition to their enter- 
taining nature they illustrate in a marked degree the guiding 
hand of Providence. 


SLEEPS ON A BRAN BAG PILLOW. 


In the early part of his ministry in the north-west, as Har- 
lacher was traveling to a distant appointment, he was over- 
taken by night. It was winter, and the weather was cold and 
disagreeable. 

Upon arriving at a log cabin by the wayside he stopped 
and entered to seek shelter for the night. ‘The man of the 
house was absent and the woman said she had no bed in which 
he could sleep. ; 

Upon noticing the fire blazing so cheerfully upon the open 
hearth, the weary itinerant said he would be very well satis- 
fied to spend the night at the fire if only his horse could be 
sheltered. To this the woman consented. The horse was com- 
fortably stabled and a frugal meal was served. When the 
hour to retire arrived Harlacher lay down with all his gar- 
ments on before the fire. As a substitute for his saddle-bags, 
the woman brought him a bag of bran for a pillow. On this 
humble bed the weary itinerant found refreshing slumber, and 
the following morning resumed his journey with cheerfulness. 


PREACHING IN A BAR-ROOM. 


When traveling on the northern frontiers, Harlacher was 
compelled to put up one evening at an inn for a night’s shelter. 


*Rev. Joseph Harlacher was born near Lewisburg, Penna., in 
1812. He entered the Eastern Conference in 1832; Founder of the 
Evangelical work in Buffalo, N. Y., Berlin, Canada, ete.; Presiding 
Elder 1851; Died at Naperville, Illinois, 1803. 


Pioneer Experiences of Harlacher and Hammer. 95 


The place was very small and the only place the preacher had 
in which to spend the evening was the bar-room, full of rough, 
profane, drinking men. 

The sight of so much iniquity wrought powerfully upon 
the preacher, and he concluded to do a little missionary work, 
not only “in season,” but “out of season,” (2 Tim. 4:2). 
With a prayer upon his lips he went to the landlord behind 
the bar who was dispensing intoxicating drinks to the crowd, 
and asked permission to read a portion of Scripture and make 
some comments thereon. Strange to say, the landlord said 
he had no objections. So Harlacher opened his saddle-bags, 
procured his Bible, selected a portion of Scripture suitable to 
the place, and occasion, and then proceeded to give an ex- 
position of the same. He then exhorted the people to a life 
of sobriety and uprightness, and closed with a fervent prayer 
for all. There was no disturbance, but all gave good attention 
to the service. The next morning the preacher went on his 
way, happy in the thought that he had honored his Master 
in this peculiar manner. 


REMARKABLE EXPERIENCES IN CANADA, 


Joseph Harlacher served in 1840 and 1841, as one of the 
pioneer Evangelical preachers in Canada, and was the founder 
of some of the most flourishing churches in the Canada Con- 
ference. 

His work was attended by many exhibitions of Divine 
Providence, especially in the manner in which entrance was 
gained into localities hostile to the Evangelical work. Just 
previous to going to Canada, Harlacher had served Lake cir- 
cuit, in New York. Among his spiritual children there was a 
young woman named Charlotte Jans, who married a man 
named Bieber. The couple located in the wilds of western 
Canada, far removed from the Church work. 

Thus far removed from the means of grace the woman’s 
heart was filled with unutterable longing for the blessed sea- 
sons of grace she was wont to enjoy, and constantly prayed 
that through Divine Providence she might regain her lost priv- 
ileges. Meanwhile her former pastor was assigned to the work 
in Canada, and lost no time in looking up his lost sheep. 


96 Flashlights on Evangelical History. 


After much inquiry the “settlement” was found and Har- 
lacher sought out the home of Charlotte’s father-in-law, with 
whom she resided. His arrival filled her cup of joy to over- 
flowing. Although it was late in the afternoon when he ar- 
rived, the young woman insisted that he preach there that 
night. ‘The missionary pointed out the lateness of the hour 
in which to gather a congregation, but the young woman de- 
clared she would manage that part. She at once engaged sev- 
eral boys in the neighborhood who quickly spread the news of 
the appointment with the result that a goodly number of peo- 
ple assembled that night to whom Harlacher preached with 
good effect. A society was formed here soon afterwards. 


PREACHES FROM A WAGON AND STARTS A REVIVAL. 


In traveling from one preaching place to another Har- 
lacher was obliged to pass through a place called Petersburg, 
noted for its godless character. He was determined to obtain 
an entrance into that stronghold of the devil somehow. Hav- 
ing a woods meeting near Hamburg in October (1841), he 
announced that in two weeks he would preach in Petersburg 
in front of J. Ernst’s tavern. The news spread far and near, 
and at the appointed time a vast multitude, some of whom had 
come a distance of twenty miles, were present. A number of 
friends had come from Hamburg in a wagon, and Harlacher, 
having no other way of elevating himself above the masses, 
ascended this wagon and from it conducted the services. His 
text was “Behold, ye dispisers, and wonder, and perish; for 
I work a work in your days, a work which ye shall in no wise 
believe, though a man declare it unto you. (Acts 13, 41). 
Harlacher preached with mighty power and the hearts of many 
were melted like wax before the flame. A prominent citizen 
of the place who had climbed into the wagon in order to hear 
the sermon, announced at the conclusion of the same that Har- 
lacher could preach in his house, an invitation which the 
preacher accepted. This was the beginning of a glorious work 
in that place. The man who first opened his house to Har- 
lacher was Father Staebler, who with his entire household 
were of the first members here. God signally honored his 
noble deed by calling two of his sons to the holy ministry, who 
rose to honor and distinction in the Church. 


Pioneer Experiences of Harlacher and Hammer. 97 


DIVINE RETRIBUTION. 


The preaching of Harlacher in this region provoked much 
discussion among the settlers who were nearly all European 
Germans, and looked upon the doctrine of experimental reli- 
gion as an innovation. Soon after the sermon in front of 
Earnst’s tavern, two men, one a Protestant and the other a 
Catholic, hotly discussed the sermon in a tavern. The Cath- 
olic held that Harlacher preached false doctrine when he said 
that people must be converted, and be cleansed from their 
sins. Said he, “man is a sinner, and will stay a sinner till he 
dies.” The Protestant on the other hand defended Harlacher’s 
preaching. Said he, “Harlacher preached good doctrine, and 
all he said is in the Bible.” Said the Catholic, “That is not in 
the Bible. If you can find it there, then I will become blind!” 
The Protestant, to make good his argument, procured a Testa- 
ment and turned to 1 John, first chapter, and seventh verse, 
and read, “But if we walk in the light, as He is in the light, 
we have fellowship one with another, and the blood of Jesus 
Christ His Son cleanseth us from all sin.” 

Completely worsted the Catholic snatched the Testament 
from the reader’s hand and flung it into the stove where it 
was consumed. The wanton and wicked conduct of the man 
met with a terrible punishment at the hands of his God, as soon 
thereafter, according to his own declaration, his eyesight began 
to fail, and continued until he was totally blind, and reduced 
to penury. 

As a sad sequel to his folly he was compelled to grope his 
way from door to door, and beg for the necessaries of life. 
Surely “God is not mocked.” (Gal. vi: 7). 


HANGED IN EFFIGY. 


While Harlacher’s labors in Canada were attended with 
great success, on the other hand it met with violent opposition 
at the hands of his enemies. On September 25, 1841, the 
first Evangelical church in Canada was dedicated in the town 
of Berlin. In later years this place became a stronghold of the 
Church, and was honored as the seat of the General Confer- 
ence in 1903. 

The enemies of Harlacher were deeply chagrined at his 


98 Flashlights on Evangelical History. 


‘success, and upon the dedication of the church at Berlin, de- 
termined to show their contempt for him in a public manner. 

Some weeks after the dedication a number of his enemies 
erected a gallows on the main street near the centre of the 
town, on which they hung the effigy of a man stuffed with 
straw. On this. they placed a placard bearing Harlacher’s 
name, and many vile epithets pertaining to his work and char- 
acter. On Sunday morning as the Evangelical people went to 
church they beheld their preacher hung in effigy. They then 
proceeded to cut down the false man which was taken away 
and burned by some boys. Harlacher was not present on 
Sunday, but the day following saw in the gallows, still stand- 
ing, the proof of the hatred his plain preaching had inspired. 
Not content with this disgraceful deed his enemies now spread 
the report far and wide that Harlacher had actually hung 
himself. Newspapers were few, and mails were slow in those 
days, and a lie generally travels fast, hence we are not sur- 
prised that friends of Harlacher, upon hearing the report of 
his suicide, came from distant parts of his field of labor to 
Berlin to see for themselves. Notwithstanding all opposition, 
the Evangelical work in Canada moved on victoriously and re- 
sulted in the formation of one of the most prosperous confer- 
ences in the denomination. 


HAMMER’S EXPERIENCES IN OHIO. 


In the year 1832, Rev. Charles Hammer was sent by the 
Western Conference, to Wooster circuit, in Ohio. His ap- 
pointments were far apart, and his travels led him through 
great stretches of unsettled country. The reports of his labors 
in that region abound with interesting incidents and exper- 
iences. 

Once when traveling along the way in Tuscarawas Coun- 
ty he was accosted by a woman who was a stranger to him, 
and who asked him whether he was not a preacher. When 
he answered in the affirmative, and as he made known his 
name and church, her joy and delight was unbounded. The 
woman was Mrs. Rachel Ressler, the wife of David Reesler, 
Evangelicals from Pennsylvania. They had moved into the 
wilds of Ohio some years before, where they had been de- 


Pioneer Experiences of Harlacher and Hammer. 99 


prived of the means of grace which caused them great sorrow. 
Upon her earnest solicitation Hammer agreed to preach at her 
home at a given time. In due time Hammer put in his ap- 
pearance and preached at the Ressler home with the result 
that the place was taken up as a regular appointment. One 
son, Jacob Ressler, was called to a successful ministry, a sub- 
stantial church was built, and the work spread into many 
localities and all this as the outcome of one woman’s eager 
desire to hear the Gospel! 


A “HAMMER” IN NAME AND EFFECT. 


- Hammer once preached at a place in Ohio in 1832, where 
there was a doctor who was very much opposed to the Evan- 
gelical work. This man came to Hammer’s service on one 
occasion with the avowed intention to controvert his preach- 
ing. As a pun on the preacher’s name he said, “J will be the 
Hammer and he shall be the anvil.’ The preacher was in- 
formed by friends of the doctor’s presence and intentions, and 
told what course to take in order to thwart his design. The 
Lord gave his servant both light and liberty. Many hearts 
were melted to seriousness, and even the worldly wise doctor 
dared not open his mouth in opposition as he had boasted. At 
the conclusion of the service he came forward and greeted the 
preacher cordially, and then hastily left the house. He was 
afterwards asked why he had left the house so quickly and 
unceremoniously. Said he, “J went there to be the Hammer, 
and he the anvil, but I found he was the Hammer and I was 
the anvil!” 


THE SNAKES CAME FORTH. 


It is indeed difficult for the present generation to compre- 
hend the primitive homes and humble surroundings of fron- 
tier life. The log cabins of the early days had no cellars, and 
very few of them had any floors. Such as had floors were 
often a source of trouble, as they became infested with rats 
and snakes, which were difficult to exterminate. In case of un- 
usual noises or hammering on the floor these pests would be 
disturbed and often come out through holes in the floor into 
the room. 

Hammer relates a circumstance that even now, after 


100 Flashlights on Evangelical History. 


three-quarters of a century, is enough to send a chill over a 
timid saint. On August 1, 1832, while he was preaching at 
a certain place in Ohio, a good sized serpent emerged from 
beneath the floor and crawled among the people. The reptile 
was dispatched without creating any disturbance, and the ser- 
vice was not interrupted. Presently another snake emerged 
and soon met the fate of the first. Hammer says the people 
were not in the least disturbed, but regarded it as a common- 
place occurrence. 


A MODEL HORSE TRADE. 


Incidentally Hammer mentions an occurrence which re- 
veals the tender heart of that seemingly gruff, stern, and much 
misunderstood man, Bishop Joseph Long.. In the spring of 
1833, as Hammer was about to return to his native Pennsyl- 
vania, he visited Long, who had been his presiding elder. 
Hammer’s horse had become blind and was practically worth- 
less, and endangered the life of its rider. 

With deepest sympathy Long looked at the blind beast, 
and the distressed itinerant. Said he in his blunt way, “You 
can’t travel with that horse—let him here and you take mine.” 
The generosity of Long will appear when we say that his horse 
was a first-class saddle horse, and worth over three times 
as much as the blind horse. Of Hammer’s offer to give “to 
boot” Long would not hear, but insisted on Hammer taking 
him, which as a matter of course the latter refused to do, and 
picked his way to Pennsylvania as best he could with his 
blind horse. 


CIrPAPTrER XT 


ON THE FRONTIERS OF THE FAR WEST. 


Rev. Israel Kuter—New Ulm Mission—The Sioux Indians—First 
Quarterly Meeting—A Scalp Dance—“Chee Hoo-Chee Hoo”— 
The Ministers Kuter-Lahr and Nerenz Go to See the Indians— 
“Cash Papa’—Kuter Trades Missionary Jewelry for Buffalo 
Robe—A Sunday Morning Surprise—Uprising of the Sioux 
Indians—Rey. Kuter’s Narrow Escape—Terrible Massacre— 
Rey. L. Seeder and His Society Perish—Attack on New Ulm— 
Rey. A. Nerenz Killed—Biographical Note. 


Rey. Israel Kuter. 


On the 29th of May, 1861, the Iowa Conference met at 
Grandview, Louisa County, Iowa, to hold its first annual ses- 
sion. No other Conference in the Church was more exten- 

IOI 


TO2 Flashlights on Evangelical History. 


sive in its bounds than this. It consisted of three presiding 
elder districts, namely, Iowa, Kansas and Minnesota. ‘This 
narrative is connected with the latter district only. At this 
time New Ulm, in Brown County, on the Minnesota River, 
was on the frontiers. The Sioux Indians, the most powerful 
tribe of the Northwest, had reservations all around; the most 
advanced settlements of the whites being some thirty miles 
west. On the northeast side of the river in Nicollet County 
was Fort Ridgely, where a military force was quartered for 
the protection of the settlements. This region of country 
constituted New Ulm or Crow River Mission of the lowa Con- 
ference; a large number of the members had moved thither 
from St. Paul. Rev. Israel. Kuter * was the presiding elder 
of the district, and C. Lahr and Aug. Nerenz the preachers 
in charge of the circuit. 


FIRST QUARTERLY MEETING. 


In the autumn of 1861, Rev. Kuter held the first quar- 
terly meeting for this frontier field at an appointment about 
thirty miles above Fort Ridgley. There were then some twen- 
ty-five families settled in that locality, nearly-all of whom 
were members of the Evangelical Association. The attendance 
at the meetings was large, and the services spiritual. 

The first night after his arrival here, Rev. Kuter’s rest 
was disturbed by the dreadful howls of the savages in the dis- 
tance, “Chee Hoo—Cuerxr Hoo,” the unearthly yell of the 
murderous Sioux, grated harshly on his ears until the morning 
dawned. Upon arising he inquired of his host the meaning of 
the savage orgies, and was informed that the Sioux had shot 
and scalped two Chippewa Indians and had celebrated the 
bloody event with a Scalp Dance. 

The quarterly conference was held on Saturday forenoon, 


*Rev. Israel Kuter was born June 23, 1824, in Schuylkill Coun- 
ty, Pennsylvania, and died at his home in Aurora, Illinois, Aug. 
4, 1901. He was converted early in life, and was soon made a class 
leader. In 1851, he removed to Illinois, where he entered the Evan- 
gelical ministry in 1853. In 1860, he was elected presiding elder 
and placed on Minnesota District, which was then a frontier 
country. He served the district four years. He was again elected 
to the office in 1868, but resigned at the end of three years. 


On the Frontiers of the Far West. 103 


and in the afternoon the preachers Kuter, Lahr and Nerenz 
concluded to visit the Indian camp, which was indeed a dan- 
gerous undertaking, when they arrived at the river they found 
a number of squaws who offered to take them across to the 
camp on the opposite side for one “Cash Papa,” (10 cents), 
apiece. They accepted the offer, and each of the squaws took 
a minister in her canoe and ferried them across. 

Upon landing, they -first came to a place where a great 
number of blankets and robes were spread upon the ground, 
covered with green corn, beans, and other vegetables that were 
being dried for winter use. Advancing a little further they 
came to a large circle, in the middle of which stood a pole 
about thirty feet high, on which were suspended the scalps 
of the Chippewas, and around which they had held their 
blood curdling orgies the previous night. 

Going a little further they came to the first “teepee” or 
tent, in front of which were sitting about a dozen warriors 
playing cards and smoking. Near them stood a barrel with 
a wet skin stretched across it, and on which an old Indian was 
drumming to the manifest delight of the group. 

A great crowd of warriors, squaws and papooses, soon 
gathered around the ministers. Mr. Kuter, being dressed 
somewhat different from the others, became the special object 
of curiosity and inquiry of the savages. The visitors tried to 
make the Indians understand that they were ministers of the 
Gospel, but failed to convince them as the sequel will show. 


KUTER BARTERS MISSIONARY JEWELRY. 


It was quite common for the treasurers of the Mission- 
ary Societies to receive jewelry in lieu of money from mem- 
bers for the missionary cause, which the treasurers converted 
into revenue as best they could. Rev. Kuter being treasurer of 
the Missionary Society of the Iowa Conference, had with him 
at this time considerable missionary jewelry, which he deter- 
mined to exchange for some of the Indian commodities. Kuter 
asked the Indians whether they had buffalo robes for sale, 
whereupon they answered “no.” He then displayed his jew- 
elry, decorating the squaws with breast-pins, ear and finger 
tings, etc., which made them almost frantic with delight. He 


104 Flashlights on Evangelical History. 


then gathered the jewelry again and was about to put it away 
when a squaw tapped him on the shoulder, saying “Puck-a- 
Chee,” and beckoning him to follow her, which he did. There 
were near a hundred “teepees”’ in a row, near the last one of 
which she entered. She soon appeared with a number of robes 
from which Kuter selected one. Upon asking the price, she 
made him understand that she wanted all the jewelry and 
added “Cash papa’ and held up both hands seven times, which 
indicated seventy cents additional. After effecting an ex- 
change it was deemed best to go, as the young Indians were 
returning from the chase. Going to the river again the preach- 
ers were again taken across for one “Cash-papa” apiece. 


A SUNDAY MORNING SURPRISE. 


The brethren held their meeting on Saturday evening 
without being disturbed, and little dreamed of the dangers 
which awaited them. : 

Early on the following Sunday morning the lady of the 
house came running in and said the Indians were coming up 
the river bank. In a few moments the house was surrounded 
by near a hundred dusky warriors on ponies, and all armed 
to the teeth. They inquired where that man was who had vis- 
ited their camp the day previous. Reverend Mr. Kuter being 
pointed out to them, they inquired where the paper was that he 
had showed them. The people then again endeavored to make 
them understand that Mr. Kuter was a minister. It is quite 
evident, however, that they suspected him of. being a govern- 
ment official. Suddenly, at a given signal they sprang upon 
their ponies, lying almost flat upon them, they disappeared with 
a wild yell in the underbrush. 

When breakfast was ready two warriors, well armed, 
made their appearance, and demanded something to eat. After 
their hunger was satisfied they went out, and were supposed 
to have gone away. However, when the services opened at ten 
o’clock, the warriors again made their appearance, sitting down 
on the floor within a yard of Mr. Kuter, holding their guns 
in their hands, and keeping their eyes constantly fixed upon 
him. About the middle of the sermon one of the Indians spoke 
to the other, whereupon they both quickly arose and disap- 
peared, seemingly satisfied that Mr. Kuter was “all right,” 


On the Frontiers of the Far West. 105 


and nothing further occurred to disturb his services during 
this visit. : 


UPRISING OF THE SIOUX INDIANS. 


The autumn of 1862 will ever be memorable in the his- 
tory of Minnesota because of the Indian uprising, and the 
dreadful slaughter of nearly one thousand of her citizens. This 
terrible butchery was caused, as has generally been the case, 
by the cupidity of the whites. It seems that according to their 
treaty, the Indians were entitled to an annuity from the gov- 
ernment, payable in gold each year. Owing to the Civil War, 
which was in progress at this time, there was a heavy premium 
on gold. The government agents determined to profit by this 
at the expense of the Indians, drew the gold from the govern- 
ment, sold it at an enormous profit, and paid the Indians in 
“greenbacks.’ ‘The Indians were not slow in discovering the 
fraud, and the result was a war that cost over fifteen hundred 
lives. 


REV. I KUTER’S NARROW ESCAPE. 


In the autumn of 1862, Rev. I. Kuter still being presiding 
elder, sent an appointment for a quarterly meeting to Rev. L. 
Seeder, who was in charge of the work above Fort Ridgley. 
For some reason Kuter could not go to fill his appointment, 
but wrote Rev. Seeder that he would come up in two weeks. 
This mishap saved his life as the sequel will show. Mr. 
Seeder went up to the appointment, about twenty miles above 
Fort Ridgley, and which was the same place where the inci- 
dents already narrated, took place, to preach, and announced 
the coming of the presiding elder in two weeks, instead of at 
that time, Sunday, August the 17th, as he was about to open 
the evening service, information was brought to the meeting 
that the Indians were on the war path. Rev. Seeder, never- 
theless proceeded with the service. The next morning mes- 
sengers arrived saying that whole families were being killed 
all around them. ‘The fire of burning buildings was soon 
visible in all directions, and the war-whoop of the savages, 
and the cries of the perishing was heard on every side. The 
Evangelical friends were quickly collected together, three yoke 
of oxen were hitched to a large wagon loaded down with 


106 Flashlights on Evangelical History. 


women, children and old men. Others were on horseback, 
while some were on foot. Rev. Mr. Seeder headed this mourn- 
ful procession in the direction of Fort Ridgley. 


MASSACRE OF REV. L. SEEDER AND HIS SOCIETY. 


After going but a short distance some Indians made their 
appearance, halted a moment and then deliberately shot Rev. 
Seeder. He fell forward and died instantly. The friends 
proceeded on their way, hoping the savages were now satisfied. 
They soon returned, however, and demanded money. The 
friends gave them half of all they had, after which the sav- 
ages rode away, but soon returned and took all they had. 
Riding away again, they soon returned and demanded meat. 
The whites then unhitched a yoke of oxen and gave it to them. 
Then they demanded potatoes, whereupon the whites told 
them to go to their fields and take all they had. This was the 
signal for the horrible butchery that followed. The Indians 
then deliberately killed the men, who implored them to spare 
them. The children were killed next in the most shocking and 
heart-rending manner. Next the women were given their 
choice between captivity and death. All choose the latter fate 
but two, one of whom was the lady of the house where the 
incident occurred in connection with the visit of Rev. Mr. 
Kuter the year before. Thus perished almost the entire mem- 
bership of this appointment, while some who were spared suf- 
fered a fate more horrible than death. During the massacre 
a sister with her two children secreted themselves among some 
bushes, and escaped the eyes of the savages. One of the chil- 
dren soon died of exposure. The mother dug a grave with her 
hands and buried it. For the space of three months she re- 
mained near this spot, subsisting on roots and berries, being 
afraid to venture far on account of the Indians. When she 
was found by the soldiers from Fort Ridgley, she and her 
child were almost dead, and the mere semblance of human 
beings. 

ATTACK ON NEW ULM, AND DEATH OF REV. A. NERENZ. 


The devastation of the country above and around Fort 
Ridgley was complete. All the settlers were either killed or 
driven away, and their homes were smouldering ruins. The 


On the Frontiers of the Far West. 107 


savages next concentrated at New Ulm. Here lived Rev. A. 
Nerenz, the colleague of Rev. Seeder. There was also a fine 
Evangelical congregation here. Hurried preparations were 
made to defend the town. No serious attack, however, was 
made, and many of the inhabitants fled from here to St. 
Peter’s for safety. Among this number was Rev. Nerenz and 
family, and the family of Rev. Seeder. In the course of a 
few weeks the Indians retired from New Ulm, and many of 
the citizens, supposing the danger past, returned September Ist. 
Among the number was Rev. Nerenz and many of his people. 
Their return, however, was untimely. The next day after 
-his return, September 2d, Rev. Nerenz, who lived six miles 
east of New Ulm, was shot and instantly killed near his 
house by the savages. His wife was spared, but was warned 
to flee at once, a warning which she doubtless heeded imme- 
diately. A large number of the male members of the Evan- 
gelical society shared the sad fate of their pastors. Rev. 
Kuter, at this time, lived about fifty miles east of St. Peter’s. 
Soon after the massacre occurred he went to St. Peter’s to 
look after the families of Reverends Nerenz and Seeder. He 
found the court house there converted into a hospital, and 
full of wounded soldiers and citizens, among whom were a 
number of Evangelicals. Owing to the death of both preach- 
ers of New Ulm or Crow River Mission, the exact number of 
the members killed cannot be ascertained, but is estimated at 
about one hundred, including the children. 


BIOGRAPHICAL. 


Rev. A. Nerenz, who was killed near New Ulm, was born 
im Prussia; emigrated to America in 1852; he was converted 
in 1853, and became a member of the Evangelical Association; 
he was licensed by the Wisconsin Conference in 1859; he left 
a wife and three children, 

Rev. L. Seeder was born in Hanover, Germany, and came 
to America in 1846, and settled in Columbia County, Wiscon- 
sim; he was converted under the labors of Rev. L. Buehler, in 
1856; he was a class leader two years; was licensed to preach 
in 1858, by the Wisconsin Conference; he also left a wife and 
three children. 


CHAPTER XIV. 


SOWING AND REAPING. 


Blessed Fruits of Secret Prayer—The Great Revival at Orwigs- 
burg—John Hammer, Esq. His Wayward Son Converted— 
His Secret Place of Prayer—Discovered by His Anxious Moth- 
er: Blessed Results—Biographical Notes—The Lord’s Christ- 
mas Gift—A Minister’s Marvellous Experience—A Wonderful 
Providence—The Specified Articles Sent—A Trick Played on 
a Minister—Its Providential Results—Threw Red Pepper in 
the Fire—He Paid for It! 


Rey. Charles Hammer. 


THE FRUITS OF SECRET PRAYER. 


That blessings of a special and peculiar character come 
to the believer in consequence of secret prayer, is clearly taught 
by the Saviour. He says, “When thou prayest, enter into thy 
closet, and when thou hast shut thy door, pray to thy Father 
which is in secret; and thy Father which seeth in secret shall 
reward thee openly.’—(Matt. vi: 7). 

The following incident illustrates the manner in which 
the All Seeing One often rewards His children: 

From 1821 to 1824, the greatest local revival the Evan- 

108 


Sowing and Reaping. 109 


gelical Church has ever known, took place in Orwigsburg, and 
spread to many adjacent places. Orwigsburg was then the 
county seat of Schuylkill County. Many very prominent fam- 
ilies were won for the Church. Among the trophies were at 
least seven young men who entered the ministry, most of 
whom became very prominent. Of the latter we may mention 
Joseph M. Saylor, the first class leader, and his brother, Jacob 
Saylor, Francis Hoffman, Charles Hesser, J. P. Leib, Daniel 
Berger, Charles Hammer and Bishop W. W. Orwig. ‘The 
latter having attended the meetings as a boy during a visit of 
his parents to Orwigsburg in 1824, received such impressions 
as led to his conversion two years later. 

Among the prominent men of Orwigsburg was John Ham- 
mer, Esq., an elder in the Lutheran Church, and a leading 
merchant of the place. He had a large family of sons and 
daughters, most of whom were grown when the revival began. 
The entire family, with but one exception, were of the highest 
respectability, and moved in the very best social and religious 
circles of the town. 

The exception was their oldest son, John, who, unfor- 
tunately, was wayward and dissipated to the great grief and 
sorrow of his parents. 

The family was Lutheran in profession, but strangers to 
the experimental part of religion: The changed life of the 
converts of the great revival was so marked as to effectually 
stop all cavil against their professions. The great evangelistic 
spirit of the revival was the redoubtable John Seybert, who 
occupies such a prominent place in the history of the Evan- 
gelical Church. : 

The great change wrought in the life of other young men 
induced a hope in the heart of Mrs. Hammer that Seybert 
might exert a good influence on her son John. 

One night as there was an appointment at the house of 
Richard Rickert for Seybert to preach, the anxious mother 
pursuaded her wayward son to attend the meeting. She said 
she would rather see him go to the “Stravler” meetings than 
sit at the tavern. 

The young man followed his mother’s advice with the 
result that he was brought under conviction for sin, and began 


IIO Flashlights on Evangelical History. 


to seek salvation. The Sunday following, there was a prayer- 
meeting at the house of a Mr. Wilson, a colored brother, who 
lived in the outskirts of the town, at which J. M. Saylor, his 
former associate, but now converted, was also present. At 
this meeting young Hammer was led to a saving knowledge of 
Christ, after a long and severe penitential struggle. After his 
profession he shook hands with all present, and declared his 
purpose to serve the Lord regardless of consequences. 


Because of his father’s relations to the Old Church, and. 
the disturbances his relations to the Evangelicals might cause 
in the family, young Hammer concluded to say nothing about 
it to his people, but simply live his religion. He believed this 
course would be more convincing than any thing he might say 
to them. The young man repaired daily to a warehouse in 
the rear of his father’s store, where he spent a season of 
prayer and meditation. 


Who else but a loving mother would be the first to detect 
the change in the life of a wayward boy? Mrs. Hammer’s 
watchful eye was ever on her son. He no longer went to the 
tavern. He was thoughtful and serious, instead of trifling and 
profane as formerly. Then, too, the mother noticed his daily 
visit at the same hour, to the warehouse. What did he do 
there? was the query in her mind. Without mentioning her 
observations and purposes to anyone, she set to work to solve 
the mystery. 


One day, after her son had entered the warehouse, she 
quietly followed, and secreted herself to await developments. 
She soon discovered that John had chosen a secluded corner 
as his sanctuary. Soon he was engaged in an earnest prayer, 
that to her was a revelation. It told her of his new relations, 
joys and experiences far more eloquently than anything she 
had ever heard of before. 


Presently he began to pray for his father, mother, broth- 
ers and sisters, that the Lord would open their eyes, and enable 
them to see themselves as sinners, and bring them to the light 
of saving grace as he had been brought. 

This prayer cut deeply into the most vital cords of her 
soul. She almost cried out in the anguish of her heart, but 
restrained herself so as not to disturb her praying son. Quiet- 


Sowing and Reaping. 11g 


ly gliding out of her hiding place the mother sought her hus- 
band to whom she told as best she could her strange adventure. 
“Ts it possible,” said she, “that our poor John whom we almost 
gave up for lost, has found something that we who profess to 
be good, have never known?” The parents both wept as they 
considered the strange incident, but this was only the beginning. 
They now approached John to tell of his experiences and en- 
couraged him to continue and persevere in his new life. The 
secret prayer of John had wrought its work and God now re- 
warded him “openly.” The mother sought the “new and liv- 
ing way,” and was soon a spiritual companion to her son. The 
father then followed, and all the brothers and sisters. All of 
course joined the Evangelicals, which caused a great sensation 
in Orwigsburg. 


THE LORDS CHRISTMAS GIFT. 


“Tis when thy heart is tried, 
"Tis in thine hour of grief, 
He standeth ever at thy side, 

And ever brings relief.” 


When we read of the special providences of God in pro- 
viding subsistence from unknown sources for His children, as 
given in His word, the skeptic may say, the stories are Jewish 
legends of thousands of years ago. 

When, however, we read of instances just as remarkable 
in the history of Muller’s Orphanage at Bristol, England, and 


Notes.—Father John Hammer, soon after his conversion, was 
’ made a local preacher. He died 1839, aged 66 years. Elisabeth, 
his wife, died 1837, aged 60 years. Three daughters married Evan- 
gelical ministers, namely: Elizabeth, wife of Rev. J. P. Leib; 
Sarah, wife of Rev. Charles Schnerr, and Susan, wife of Rev. 
Solomon Neitz. Rev. Charles Hammer, their son, was born Dec. 
7, 1809; entered the ministry 1830; served as presiding elder, gen- 
eral Publisher, Supt. of Evan. Orphan Home at Flat Rock, O.; 
died at Cleveland, O., Jan. 2, 1887. i 


Richard Rickert and wife Christina,were the first in Orwigsburg 
to open their house to the Evangelical preachers in 1822. He died 
1857, aged 83 years. Dinah, their daughter, became the wife of Rev. 
Jos. M. Saylor; Samuel, a son, was one of the seven young men who 
became ministers. 


I12 Flashlights on Evangelical History. 


the hospital of Dr. Cullis at Boston, in America, actual facts 
and experiences confirm the word of God. 

Equally strange and wonderful things have, and still hap- 
pen, in the life of every true minister of the Gospel. There 
may come periods in a minister’s life when with Jacob of old 
he says, “All these things are against me,” but soon like Jacob, 
he sees the “zvagons” with their rich stores of provisions, and 
his spirits are “revived.” (Gen. xlv.). 

The following remarkable instances of Divine help in 
time of need might be indefinitely multiplied from the exper- 
iences of living witnesses: 

In 1853, a young Evangelical minister in Illinois, whose 

salary was but $85 a year, came home one day to find his 
patient, loving, little wife, weeping. This was unusual for her, 
as she was naturally of a cheerful and hopeful disposition. 
The minister then asked to know the cause of her trouble, 
and from a worldling’s standpoint, soon found there was trou- 
ble enough. Said the little woman, ‘“To-morrow is Christmas, 
and the next day is Sunday, and we have nothing in the house 
to eat.” The preacher, too, was penniless! Said the husband, 
“Cheer up, I. will go out calling, and perhaps the Lord will 
open the heart of some one to: give me something.” The min- 
ister started out making “calls” till sunset, but alas! no one 
but his God, and his little wife, knew that he was seeking 
clubs with which to beat the wolves of want from his door! 
As he turned homeward, he was almost in despair. His soul 
was in anguish, and he almost cried aloud, “Oh, Lord, thou 
who carest for the sparrow, wilt thou not care for thy poor 
children ?” 
_ But how could he go home with an empty purse to his 
wife, standing at an empty larder? All despondent he came 
home, and was met at the door by his wife all wreathed in 
smiles. “Guess what I’ve got!” she cried. He of course 
“cave it up.” “What will you give me if I tell you,” said she. 
“One-half,” replied her spouse; whereupon the happy woman 
handed him ten dollars, nearly one-eighth as much as their 
entire year’s salary. 

She said a stranger called during his absence, and told her 
he had been to his church the previous Sunday, and was so 
well pleased that he felt like giving him a Christmas gift! 


Sowing and Reaping. 113 


If “misfortunes never come singly” why should not the 
opposite be also true? We believe it is true. 

That evening after a portion of the gift was expended in 
replenishing the larder, in prospect of Christmas, the happy 
pair were chatting about the sudden turn of affairs. It was 
now nine o'clock, and as they were thinking of-evening pray- 
ers and going to bed, a knock was heard at the door. As the 
minister opened it he found one of his members who had been 
working out in the country during the week, standing at the 
door with a turkey in his hand. Said he, “I have brought him 
for your Christmas dinner.” It was a monster gobbler. 

Here now was a new cause of joy. A turkey dinner at 
home. The man went his way, and the preacher and his wife 
resumed the interrupted talk of the evening. Soon there was 
another ominous rap at the door. The preacher again re- 
sponded and found a brother standing there with a big basket 
full of eatables. Said he, “It’s a little late, but I just felt that 
I ought to bring you something for Christmas!” 


’ THE SPECIFIED ARTICLES SENT. 


“Judge not the Lord by feeble sense, 
But trust Him for His grace, 

Behind a frowning providence, 
He hides a smiling face.” 


The following remarkable occurrence we know to be true 
in every particular. The reader will note the circumstantial 
manner in which the needs were supplied. An Evangelical 
minister once came home from a country appointment to find 
his companion very much perturbed because of the low state 
of her culinary department. 

Said she, “There is only a little bread, and no flour in the 
house with which to bake any more.” After a while she said, 
“You may as well get some lard too, as I am out.” A little 
later, supposing her spouse would go to the store and pur- 
chase the needed articles, she came to him with a broom worn 
to a stub, saying, “How do you expect me to sweep with a 
broom like this? Fetch a broom along, and some other things 
we are out of.” 

Alas! the preacher had no money, and besides this, he 
had already made grocer’s bills to the extent that he could not 


114 Flashlights on Evangelical History. 


consistently ask for further credit. Utterly cast down and 
discouraged, the minister told his wife that the following day 
they would go out into the country among the members. 

After partaking of the slim supper provided, he repaired 
to his room to meditate on the situation. Visions of locating; 
book agencies, life insurance, school teaching, anything, to 
make some money, flitted across his vision of the future. He 
got on his knees and tried to pray, but around him was an im- 
penetrable gloom and the gates of prayer seemed closed. The 
poet probably meant him when he wrote— 


“How many times discouraged 
We sink beside the way! 
Around us all is darkness, 
We hardly dare to pray.” 


While sitting thus in his room with the gloom of Horeb 
settled over his soul, he heard subdued voices and footsteps 
on the porch below. 


A gentle knock then announced someone atthe door. As 
the minister’s wife opened the door a sack of four and a broom 
that had been placed against it, fell in. A number of ladies 
now filed in, the first one entering bore a crock filled with lard. 
It was simply a little “surprise party” that the Lord worked 
up that very afternoon when the preacher got to “the end of 
his string” as we say. To the skeptic who says the need and 
its early supply was a coincidence, and no proof of a superin- 
tending Providence, we may ask, How about the three articles, 
flour, lard, broom? To say that this was mere chance is the 
same as to say that two and two make four—by chance! ‘This 
remarkable incident gave a new trend to the preacher’s life. 
It was certainly remarkable to say the least. 


GREAT RESULTS THROUGH A TRICK, 


It is remarkable how human passions and/wicked deeds 
are overruled by Providence and-turned”into blessings. We 
are not to suppose that these things are right, yet we see how 
God makes the wrath of man to praise Him (Psa. Ixxvi: 10). 
A notable instance was the selling of Joseph by his brethren, 
which in the end was turned into a-blessing, as through it 


Sowing and Reaping. 115 


Jacob and his family, were preserved in time of famine. (Gen. 
-xlv: 5-8). 

The following occurrence affords, we think, a notable in- 
stance of this kind. Sometime prior to 1840, when Rev. Philip 
Wagoner resided in Brush Valley, Centre County, Pennsyl- 
vania, and served in the capacity of presiding elder, he once 
preached in his home neighborhood, in a school house. Hav- 
ing finished his sermon he walked down the narrow aisle ex- 
horting sinners to repentance. As he was thus passing along, 
a young man named George Weirick, who was disposed to 
have some fun at the expense of the preacher, put his foot. out 
into the narrow passage, causing the minister to fall, to the 
great amusement of the worldly-minded. 

Instead of rebuking the young man, Wagoner proceded on 
his way as though nothing had happened. Weirick, however, 
was not to go unpunished. His conscience put him under ar- 
rest. Day by day he thought on his rude, wicked trick, until 
he became so ashamed that he at last concluded to go to Mr. 
Wagoner and ask his pardon. 

One evening the young man came to the home of Wag- 
oner and unburdened his conscience-smitten heart. The good 
minister freely forgave him and exhorted him to lead a Chris- 
tian life as the only safeguard against his sinful nature. The 
young man was much impressed with the admonition and soon 
thereafter in consequence was converted and united with the 
Evangelical Church. Young Weirick soon developed both tal- 
ent and zeal, and in 1842 entered the ministry of the church. 
After only six years of service he was made a presiding elder 
in 1848, over the heads of many renowned veterans. Alas, that 
a life so full of promise should end so soon! After one year of 
service in this capacity, he was compelled to relinquish the 
work because of pulmonary trouble. He died at Milheim, in 
1850, leaving hosts of spiritual children, and the memory of a 
work well done. Over twenty years after his death, a little 
boy whom he had left behind, was grown to manhood, and 
took his father’s place in the ministry. 


THE TABLES TURNED. 


It sometimes happens that disturbers of religious meet- 
ings get more fun out of their pranks than they bargained for. 


116 Flashlights on Evangelical History. 


The following incident given the author by one of our de- 
parted fathers, who was personally acquainted with the cir- 
eumstances, is not only amusing in character, but also teaches 
a useful lesson: 

About 1828, there was a preaching service at the house 
of Bro. Jacob Paul,* near Stoystown, in Somerset County, 
Pennsylvania. The Evangelical people had been disturbed in 
their services frequently, and this particular service afforded 
an opportunity of getting even with the opponents. 

During this service, a man whom we will call Mr. Green, 
entered the house and took a seat in front of the stove, the 
door of which was open. He was observed to throw a small 
package into the stove, although he made an attempt to disguise 
the act. The package contained pulverized Cayenne (red pep- 
per), the effect of which was to cause an intolerable sneezing 
by the people. As soon as its effects became noticeable, the 
lady of the house quickly shut the stove door, which soon 
overcame the difficulty, and the service went on unhindered. 

A short time thereafter Mr. Paul met Mr. “Green” and 
informed him that it would be to his interest to come and set- 
tle for throwing the red pepper in the stove, whereupon Green 
denied having committed the act. 

Well, said Paul, if you did not do it, you have nothing 
to answer for, but come and see about it between this and 
Saturday, as at that time I am going to Somerset and see 
about the matter. 

On the following Friday Mr. “Green” came to Paul’s 
place, and after showing considerable embarrassment, said, 
“Well, how is it about the red pepper?” Said Mr. P., “Did 
you do it?” “No, I did not,” said Mr. “Green” reluctantly. 
“Well then,’ said Paul, “There is nothing to settle, but to- 
morrow I am going to Somerset and see about it.” After a 
long and painful pause Mr. “Green” at last said, “I guess I 
might as well confess, that I did do it.” Mr. Paul then in- 


*Jacob Paul was elected leader of a class organized near Stoys- 
town, Somerset County, in 1813, when he was but fifteen years of 
age. He was early licensed as a local preacher, and did yeoman 
service for the church. Later he removed to Tazwell County, IIl., 
where he died March 11, 1868, aged 71 years. 


Sowing and Reaping. Le 


formed him that inasmuch as he had so stubbornly denied 
having done it, he would make him pay all the more. “Green” 
pled poverty, but all to no purpose. Paul’s terms of settle- 
ment was the payment of fifty dollars. - “Green” finally gave 
two notes, one of twenty-five dollars, payable in three months, 
and another of the same amount, payable in six months. 
When the first note became due, Mr. “Green” came to pay the 
same. Mr. Paul refused to accept the money, but informed 
him that his only object was to teach him a wholesome lesson. 
The entire sum was remitted on condition that “Green” there- 
after attend the meetings, and conduct himself in a becoming 
manner. 


CHAPTER XY: 


SOME QUEER PREACHERS AND SERMONS. 


Preaching Against the ‘‘Stravlers’—Rev. Fries and the Gramleys— 
The Famous “Prodigal Son” Sermon—Reyv. Thomas Buck—Takes 
a Drastic Method of Curing a Fanatic—The Sermon with Seven 
Main and Twenty-one Sub-Divisions! Did Providence Frustrate 
the Infliction?—The Toper’s Sermon—“Never Carry a Bottle, 
Pappy.” 


During the early period of the Evangelical work it was a 
very common occurrance for ministers of the old churches to 
preach sermons against the “stravlers,” as all revival people 
were called by their German opponents. The word literally 
means “struggler,’ and was given in derision because of the 
penitential struggles of seekers after salvation. 

The Evangelicals were often the indirect cause of trouble 
in many formal congregations. Frequently officers and mem- 
bers of such congregations came to Evangelical meetings and 
were converted. Instead of wisely permitting these people to 
exercise their new found experiences in their own church, they 
were often made the victims of persecution by both pastor and 
people, and there was no other alternative but to leave their 
church and fall in with the Evangelical people. These churches 
have learned a lesson by the mistakes of the past, and are 
now only too glad to retain them. 


REV. FRIES AND THE GRAMLEYS. 


The following incident is an amusing outcome of a great 
revival that took place in Brush Valley, in Centre County, 
Pennsylvania, in 1830-1832. The pastor of the Reformed 
congregation of Brush Valley, was the Rev. Y. Henry Fries. 
In the revival mentioned, some of the most prominent mem- 
bers of his church identified themselves with the Evangelicals. 
Among this number were three brothers named Gramley, who 

118 


i 


Some Queer Preachers and Sermons. 119 


were officers in his church, and heads of families. The parish 
of Fries extended over an area now embracing four counties, 
with a great many preaching places. With many of his peo- 
ple in Brush Valley going over to the “Albrights,” Fries con- 
cluded that he would no longer serve that congregation. He 
accordingly preached a valedictory sermon in which he un- 
mercifully scored the “Albrights” for causing the disturbed 
condition of this congregation. At the conclusion of the ser- 
mon he made the following thrust :— 

“Gelt regiert die welt; 

Dumheit Brush Valley, 

Aber besonders die Gramley! 
In plain English this is: “Money rules the earth; Ignorance 
Brush Valley, but particularly the Gramleys!” ee 

This amusing expression traveled far and wide. Bishop 

Esher once told us that in his earlier days he heard it all over 
the West. In justice to the Gramleys we may say that facts 
are against the harsh criticism of the preacher. Brush Valley 
is an intelligent community and the Gramleys have ever been 
an honor to the Evangelical Church. 


THE PRODIGAL SON SERMON. 


About 1860 the Evangelicals had a very extensive revival 
in Lebanon County—we must not be too specific as to names 
and place—at which time many members-of an old line church 
fell in with the Evangelicals. The pastor was naturally very 
much perturbed about it and concluded he would preach a 
sermon against the “stravlers”’ and win back his runaway 
members. The fact that such a sermon would be preached 
was heralded far and near, and at the appointed time the pas- 
tor had the largest audience of his life. Most of them had, 
of course, come out of curiosity to hear what he had to say. 
He announced as his text the parable of The Prodigal Son. 
We are quite sure no minister who has a proper regard for 
God’s Holy Word would make such a farce of it as did this 


Note——Rey. Yost Henry Fries was born in Germany, 1777, and 
died at his home in Mifflinburg, Pennsylvania, 1839. He was an 
earnest, active and influential man, and wielded a great influence in 
his day. 


120 Flashlights on Evangelical History. 


would-be spiritual g guide. The following were the divisions of 
his subject, as given by one who heard it: 

I. The Father personifies the True Church: (viz., the 
church which the preacher represented). 

II. The Prodigal Son represents the members who fall 
away to the “Albrights’ and “Umited Brethren,’ and other 
revival “sects.” 

III. By the Swine mentioned in the parable are meant the 
Mormons who live away out by the Dead Sea of the Rocky 
Mountains. 


APPLICATION AND EXORDIUM. 


The Prodigals must be brought back to the Father’s 
House (the Church), where there is bread enough and to 
spare. 

The question in our mind is what disposition the preacher 
made of the “Elder Brother” of the parable! 


HOW THEY TRAINED YOUNG MINISTERS. 


There is a vast difference in the treatment of young min- 
isters at the present time as compared with the early days. 
This is the result of changed conditions. Many of the appli- 
cants for work were very illiterate, and it was necessary to 
have strict rules, which the officials often enforced in a man- 
ner which to us seems harsh and inconsiderate. One of the 
strictest disciplinarians the church ever had was Rev. Thomas 
Buck,* whose stern countenance and remarkably sharp, pierc- 
ing, black eyes, caused the timid to fear and the evil-doer to 
quail. Nevertheless, beneath the stern exterior was a hidden 
tenderness that made ample atonement for his outward harsh- 
ness, as the following incident will show: 

Once, when president of the conference, he exercised 
discipline over a young man in a manner that deeply wounded 
him, and caused him to leave the conference, determined to 


*Rey. Thomas Buck was born in Lancaster County, Pennsylvania, 
1789, entered the ministry 1823, elected Presiding Elder 1828, President 
of General Conference 1839, Publisher 1842, died October 26, 1842. 
He was the father of Rev. S. T. Buck and Rev. H. W. Buck, of the 
Central Pennsylvania Conference. 


Some Queer Preachers and Sermons. I2I 


quit the ministry altogether. Upon learning of this Mr. Buck 
was deeply grieved that his words should be taken to heart so 
seriously as to turn a young man from his life purpose. 
Mounting his horse at the close of the conference he started in 
pursuit of the young man, who had left two days before. 
After days of searching he finally found him, made amends 
for his harshness, and in a tender, fatherly spirit, counseled 
and encouraged him, and succeeded in saving him for the 
ministry. The folloiwng incident will illustrate the manner 
Buck employed to straighten out the kinks in a somewhat 
cranky young preacher. 


Once, when he was presiding elder, Buck had under his 
charge a young man who was tainted with the notion that by 
pursuing a certain course of life and partaking of a certain 
diet, he could arrive at physical as well as spiritual perfection. 
It is quite evident that this foolish notion which showed itself 
in every meal he ate, as well as in his sermons and daily life, 
made him seem odd in the eyes of everybody, and marred his 
usefulness. ‘The course B. took to cure him was altogether 
original. He once held a quarterly meeting on the charge of 
which the young man was the junior preacher. At such meet- 
ings it was then customary for the junior preacher to preach 
the first sermon. Arriving at the meeting, Buck curtly said he 
would preach the first sermon instead of the young man. In 
this sermon he cut the young man’s fine spun theories of 
physical perfection all to pieces. After this he commanded 
the young man to stay right by him and do exactly as he bid 
him to do. When they went to the table to eat, Buck made 
the young man sit by his side, helped him to victuals far too 
gross and unholy for his pretended perfection theories. The 
young man shrank from the “unclean” stuff the old elder 
dished out to him, but to no avail. Said Mr. B., “Paul says, 
Whatsoever is set before you, eat, asking no question for 
conscience sake.” (1 Cor. 10:27.) Greatly disgusted, the 
young man was made to eat the food of common mortals! 
After family prayers were said and the time came to retire 
for the night, the elder took the young man with him as a 
bed fellow. Buck divested himself of his garments and went 
to bed, but the young man had his “private readings and pray- 


122 Flashlights on Evangelical History. 


ers,’ etc., to perform. Soon he was startled by the sharp 
voice of Buck, who said, “Young man, we have had our fam- 
ily worship and you don’t need anything special, so strip off 
and get to bed and act like other people.’ Suffice it to say that 
the drastic measures of the elder brought back the young 
man to his normal senses, and he became in the end a prom- 
inent and useful minister. 


HIS SERMON DIVISIONS. 


In 1873, the author attended an Evangelical camp-meeting 
where a certain young man was appointed to preach one 
evening. The weather was heavy and threatening; still there 
was a good congregation. The fact that we had no tabernacle, 
prevented us from hearing (judging from the number of 
divisions) the greatest sermon of that camp-meeting! The 
young man announced his text, and then gave a rambling talk 
of perhaps ten minutes. At last he opened up on his text. 
Said he, “My sermon is divided into seven main divisions and 
twenty-one sub-divisions.” ‘The preachers on the stand nudged 
each other, and winked suspiciously, while the good brethren 
and sisters in the audience smiled. Scarcely had the young 
man made this announcement, when a sudden dash of rain 
caused confusion, and the young man hesitated to launch his 
sermon. The presiding elder now arose and quieted the peo- 
ple by saying that it was only “a little spritzer” and would 
soon be over. In a few minutes the “spritzer’’ was over and 
quiet was restored. The young man, who had taken his seat, 
again arose and said he would try again. Said he (the second 
time), “My sermon is divided into seven main divisions and 
twenty-one sub-divisions.” Hardly had these words fell from 
his lips when the rain began in earnest, and everybody ran 
for shelter. This ended the service. The young man was not 
put up again during the camp-meeting, and a few weeks later 
abandoned the ministry. 

It may not be true, but some people saw a connection 
between the rain and the propesed infliction of a sermon con- 
sisting of seven main, and twenty-one sub-divisions. 


THE TOPER’S SERMON. 
In March, 1860, the Central Pennsylvania Conference 


Some Queer Preachers and Sermons. 123 


was held in Williamsport, Pennsylvania. On the day previous 
to the opening of the session a number of the ministers were 
en route to the seat of conference, on the Pennsylvania Rail- 
road. The following instructive incident occurred in the vicin- 
ity of Sunbury, and was witnessed by a number of the clerical 
brethren, among them Bishop Orwig, who presided at con- 
ference. We will let an eye witness tell the story. 


“In the car with us, and almost directly opposite each 
other were two friends of Bacchus. ‘The.one, a wine dealer, 
was a moderate drinker, somewhat advanced in years, and as 
corpulent as wine could well make himi; the other, a raftsman, 
we judge, was a man of some thirty years of age, of good 
build, excellent common sense, and a ready speaker, but ac- 
casionally drinking to excess, or as he remarked to Bro. Wolf,* 
“Acting the fool and exposing himself. 

After we had traveled some little distance, our good 
friend, the wine dealer, commenced his lunch, and interspersed 
it here and there with heavy draughts from a long-necked wine 
flask. Closely watched by the young raftsman, his craving 
was aroused, and he could endure it no longer; so going over 
he begged for a taste. This was denied him; whereupon he 
sobered up and gave the old man such a lecture as I judge he 
never had before, and desires never to have repeated. But for 
the speech, or as I rather choose to call it, the sermon. “Pappy, 
never carry a bottle. I tell you, pappy, you’re a worse man 
than Iam. I'll let it to any man in this car whether it isn’t 
just so; Pll let it to that gentleman over there, that gentleman 
with the spectacles,t and I judge he is a preacher. You see, 
pappy, I go to the tavern and get a drink, and carry all in my 
belly; but you make your big belly full, and carry a bottle 
besides. Now, isn’t that so? Ain’t you a worse man than I 
am? Pappy, take a stranger’s advice, never carry a bottle. 
You see, pappy, the difference is just this: You’re rich and 
I’m poor ; you can afford to carry a bottle, I can’t. You take 
it by degrees, I all at once. I expose myself, you don’t. But 
you drink more than I do. [Il warrant yoy drank just ten 


*Rey. Simon Wolf, Agent for Union Seminary. 
Bishop W. W. Orwig. 


124 Flashlights on Evangelical History. 


times as much as I did to-day. Why if I’d put a spigot into 
your big belly, I could tap out a few hogsheads, You see, 
pappy, you're in danger. Take a stranger’s advice, never carry 
a bottle.” 


The old gentleman felt ill at ease, and desired him to- 
take his seat; but it availed nothing. He continued: “No, 
pappy, I can’t. You see you’re a worse man than I am, and 
I feely it my duty to warn you and advise you. Pappy, just 
think of all the money you spend for wine! How many silk 
dresses you might buy for your wife and daughters! How 
many loaves of bread you might give to the poor! How much 
suffering and want you might stop! How many poor young 
men you might help along in business; how much good you 
might do to the world with all that money. I tell you, pappy, 
take a stranger’s advice and never carry a bottle! And, pappy, 
you see our time is coming—you and I must die. We can’t 
help it; die we must; and, judging from the way you look and 
the way you drink, I should expect you to go first. Yes, 
pappy, by and by the time will come, and then, when you are 
lying on your bed and your friends standing around you, and 
the big Bible open before you, then your money won't help 
you; then your wine won’t help you.. Pappy, take a stranger’s 
advice, never carry a bottle! And, pappy, by and by your 
wine will get you so bloated that you can’t walk any more. 
You will have to get one of these machines to carry you 
around, and then you'll still drink on and get so bad that you'll 
have to stay in the house and lie on the bed. Then, pappy, I 
want you to think of these things. I want you to think of the 
fool you met in the railroad car, and of the advice he gave 
you; for one can learn something from every fool one meets, 
if you only let him talk to you. Take a stranger’s advice, 
pappy, never carry a bottle. Now, pappy, I'll tell you what 
I’d do, if I were in your place and were as bad. as you are: 
As soon as I’d get out of this car I’d take that bottle and 
smash it on a rock; or else I’d carry it home and put it on the 
uppermost shelf, where I could always see it, and then, when- 
ever I would look at it, I’d say, ‘Well, there’s that bottle that 
was going to lead me to ruin if I Had not stopped carrying it.’ 
Pappy, take a stranger’s advice, and never;carry a bottle:” 


Some Queer Preachers and Sermons. 125 


Many other such things did the toper say to the tippler. 
The old gentleman changed his seat once, but our friend fol- 
lowed him up, determined, as he said, to warn him, because 
he was a worse man than he was. At length our sermonizer 
came to his stopping place, so going up to the old gentleman, 
he bid him an affectionate farewell in the words—“‘Well, pap- 
py, you see I must leave you, good-bye. Don’t forget; take 
a stranger’s advice, never carry a bottle.” And even after he 
had left the car, he popped his head into the door and cried 
out, “Well, good-bye, pappy, good-bye; take a stranger’s ad- 
vice, never carry a bottle.” And away whizzed the car and 
left us all to our own reflections, the old gentleman included. 
I hope he may have profited by the good advice. Ii this helped 
nothing, I give him up for lost.” 


CHAPTER vr 


THE SPIRIT OF EVANGELICAT WOMEN, 


Hardships of Preachers’ Wives—Mrs. Rev. Francis Hoffman—W ould 
Not Allow Her Husband to Locate—Mrs, Rey. George Miller— 
Saves Her Husband for the Ministry—Susie Mook Becker— 
Willing to be Burned for Christ’s Sake—Lena Walter,—She Prays 
With a Sword Flourished Over Her Head—Rowdies Invade the 
Altar—They Drag a Young Woman Through a Window—Her 
Conversion and Glorious Death—One Whom the Rowdies Did Not 
Get—A Family Crisis—Mrs. Maize—Frightened at a Meeting— 
Leaps Out of a Window. 


HARDSHIPS OF PREACHERS WIVES. 


Too much credit cannot be given the wives of the early 
Evangelical preachers for the loyal support they gave their 
husbands in their arduous work. In the early days the trav- 
eling preachers, some years, did not make their actual travel- 
ing expenses. No matter how much an individual preacher 
received, at the conference session an average of all was made, 
and each man received that amount. The lowest salary re- 
corded for any one year, was in 1821, when it was $26.66. 
Pray, how could a man support himself and his horse, tray- 
eling almost every day for a whole year, on this pittance? 
But what of the itinerant’s family? Who supported them? 
As a rule the burden fell on the wife’s shoulders. When the 
salary did not reach the expenses, it was a great temptation 
to leave the work; and in this way many useful men were lost 
to the ministry. Of those who continued many owed their 
ministerial career to their devoted wives, who would not suffer 
them to retire when the hour of temptation came. 

126 


The Spirit of Evangelical Women. 127 


MRS. REV. FRANCIS HOFFMAN. 


Father Francis Hoffman,* of blessed memory, who spent 
sixty years in the ministry, once related to us his experience 
along this line. In his early life he was well acquainted with 
Mr. Leary, the second-hand book merchant of Philadelphia, 
who amassed a great fortune at that business. Because of his 
inadequate support in the ministry, he held under consideration 
a proposition by Mr. Leary to join him in his business. Hoff- 
man’s prospects in the ministry for the future looked most 
discouraging. He was not making expenses, and so concluded 
he would go into business. When he informed his wife of 
his purpose she at once vetoed the project. Said she, “The 
Lord has helped so far, and He will make a way for the 
future.” Hoffman was the owner of two houses, which he 
had acquired through his pre-ministerial industry and his 
wife’s inheritance. To continue in the ministry he found it 
necessary to sacrifice these properties and use the money to 
keep them going. Several times he wanted to stop preaching 
for a while, in order to save their property; but to all such 
designs his heroic wife put her stern and uncompromising 
veto. As Father. Hoffman related these trying experiences to 
us, his wife, with a smile, interposed, “Yes, Bro. S., it was a 
little hard for us, but we were happier and better off than if 
we had quit.” 


MRS. REV. GEORGE MILLER. 


One of the co-laborers of the founder, Rev. Jacob Al- 
bright, was Rev. George Miller,> and upon whose shoulders 
Albright’s mantle fell at his death in 1808. This useful man 
was once saved to the ministry through the courage and de- 
votion of his wife, who was Magdalena Brobst, the daughter 


*Father of Rev. E. A. Hoffman, the composer, whose songs are 
sung all over the world, and whose wife, Mrs. Sue Orwig Hoffman, is 
the subject of a memoir in this work. 

Father Hoffman entered the ministry in 1826, from which year 
till 1840, he only received a total of $627.77, an average salary for 
fourteen years of $40.20. 


7Rev. George Miller was born at Pottstown, Pa., 1774, and died at 
New Berlin, Pa., 1816. 


128 Flashlights on Evangelical History. 


of a rich iron-master of Albany, Berks County, as elsewhere 
noted in this work. Mrs. Miller was a heroine. Disowned by 
“her rich father because she became an Evangelical, she bore 
with singular fortiutde not only the bitter persecution of her 
father, but the hardships of an itinerant’s wife, as it fell to 
her.to till their little farm and support the family. Mr. Miller 
entered the traveling ministry in 1805, under many discourage- 
‘ments. In his case, the old adage that “misfortunes never 


‘come singly,’ was literally true, and yet through all his trying 


experiences, his wife was a never failing support. We will 
give an instance of this noble woman’s helpfulness to her hus- 
‘band, as she related the circumstances to a friend, who a half 
‘century later, gave it to us. 

One dark and stormy night, as Mrs. Miller and her chil- 
dren were in bed, she was startled by the call of her husband 
outside, who asked to be let in. She arose and unlocked the 
door, only to find that he had come afoot from a distant point, 
‘hungry, tired and completely discouraged: As he sank into a 
chair he burst into tears as he told his wife of his misfortunes. 
‘His horse had died and he was penniless and unable to purchase 
another. He had decided to retire from the ministry and re- 
sume his trade. Here was a crisis, but the spirit of Mrs. 
Miller was equal to the emergency. The good woman com- 
forted him, gave him nourishment and put him to bed, telling 
him that when he was revived they would talk matters over 
concerning the future. Mrs. Miller, like many women of her 
day, was an expert at spinning and weaving. Unknown to her 
husband she had industriously plied her wheel and loom, to 
prepare against just such.an emergency. The next day Mrs. 
Miller brought to her husband a considerable amount of fine 
linen which she had woven. This she told him to take to 
Reading and ‘sell, and with the money buy another horse and 
continue his God-given work in the ministry. This he did. 
Eternity only can measure the far-reaching results of this act 
of self-sacrificing devotion! Such a wife is an unspeakable 
‘blessing to any husband. 


WILLING TO BE BURNED FOR CHRIST’S SAKE. 


In the early days of the Evangelical Church there lived 
near the Beaver Dam, now Adamsburg, Snyder County, Penn- 


—— 


The ‘Spirit of Evangelical Women. 129 


sylvania, a family named Mook. Father John Mook be- 
.came a supporter of the Founder of the Church, Jacob Al- 
‘bright, as early as 1803. He had a large family of sons and 
-daughters, some of whom were of the first members of the 
-Church. A son Samuel became a minister in 1817. 

In the first quarter of the century, a daughter, Susan, 
-who was very pious and devoted, married Philip Becker, a 
young man of good parentage, but who belonged to one of 
the formal churches of that time. This was in the day of 
-bitter persecution, when even the life was threatened of those 
who preached and professed experimental religion. 

“Susie” Mook, in common with many other pious young 
men, and women, met the troubles and heartaches that come 
to those who are “unequally yoked together with unbelievers.” 
Her husband, soon after their marriage, strictly forbade her at- 
tending the Evangelical meetings, which were her joy and de- 
light. She, however, stoutly refused to submit to his cruel depri- 
vation of her means of grace. Their domestic difficulties finally 
came to a crisis. She was about to start for an Evangelical 
prayer-meeting, to which her husband objected. She, how- 
ever, expressed her determination to go. He then informed 
her that if she did so, he would build a fire in the bake-oven 
and burn her alive upon her return. 


Knowing fully his deadly hatred for the Evangelicals, 
and his hasty, passionate and determined nature, she well 
realized her danger. In the name- of God she went to the 
prayer-meeting, where she made known her danger and re- 
quested the prayers of the friends that God might restrain the 
wrath of her husband and turn him from his wicked purpose. 
-The meeting over, a number of the friends accompanied her 
“home, to protect her if necessary. When they reached the top 
of a small hill near the house, they beheld the smoke issuing 
‘from the oven in the yard, and the gravest consequences were 
apprehended. 

In Jesus’ name they advanced to the house, to suffer the 
‘worst, if need be, for Christ’s sake. Coming to the door, they 
were startled by a peculiar noise inside. They found Becker 
in the situation in which Annanias found Saul of Tarsus, 
when he went down to Damascus to persecute God’s people, 


130 Flashlights on Evangelical History. 


and the hand of God stopped him in his mad course. Of 
Saul it was said, “Behold, he prayeth.” So, too, our would-be 
murderer and persecuter of God’s people was found praying! 
It seems while he was building the fire in the oven, with the 
_ actual intention of burning his wife, the prayers of the little 

band went up to heaven that his madness might be turned 
away, a deep conviction of his folly and the great wickedness 
of his purpose seized hold of him. He repaired to the house 
and betook himself to prayer for mercy, in which situation 
the people found him upon their arrival. The sequel is soon 
told. All hands joined in his plea for pardon. He was saved 
and joined the Evangelical society to which his wife belonged. 
The family were pillars in the church for very many years, 
and finally died in a good old age, and are buried in the Evan- 
gelical burying ground at the Baker church, three miles north 
of McClure.* Surely, “God will make the wrath of man to 
praise him,” as His Word declares. 


AT THE SWORD’S POINT. 


One of the first men to open his house as a preaching 
place for Rev. Jacob Albright, the Founder of the Evangelical 
Church, was Peter Walter, of Rockhill Township, Bucks 
County, Pennsylvania. He was class-leader of the first class 
organized by Albright, in 1800, and his son John became Al- 
bright’s first assistant in 1802. Father Walter had a large 
family, all of whom were prominent in the early Evangelical 
Church. 

Among the daughters of Father Walter was “Lena” 
(Magdalena), whose deep piety and devotion was well known 
throughout the entire Evangelical connection. With her piety 
was coupled a courage of the kind shown by the martyrs of 
old, as the following incident shows: In the year 1804, when 
still young and unmarried, she attended a meeting at Solomon 
Miller’s, in Albany, Berks County, about twenty miles from 
her parental home. During this meeting, in company with 
many other women, she was engaged in prayer in a room on 


*Philip Becker, born 1788, died 1865. 
Susan (Mook) Becker, born 1794, died 1859. 


The Spirit of Evangelical Women, 131 


the second floor of the house, when an old man, named 
Brobst,* father-in-law to Solomon Miller, and who was a most 
bitter opponent of the Evangelical work, broke in upon them 
with a sword in his hand. 

Brobst was a rough and most violent man, and knowing 
his bitter hatred against the Evangelical work, there were 
good grounds to fear that in his anger he might cause blood- 
shed. Coming among the women, he terrified them by flourish- 
ing his sword and threatening their lives. While his passion 
was at its highest point and his language most terrible, young 
Lena Walter withstood him face to face. She dared him do 
his worst. She told him they were in the hands of God and 
engaged in His service, and unless God willed it, he could 
do them no harm. She told him, moreover, that they would 
not cease their work because of his threats and opposition. 
Saying this, she called to her companions to join her in prayer 
and supplication for their persecutor. The women then betook 
themselves to God in prayer. The old man was brought to re- 
flection, and his tempest of passion was subdued. Withdraw- 
ing quietly from the room, he started homeward. He after- 
wards confessed that he was much ashamed of his conduct, ° 
and had wept and prayed over his rash act.t This devoted 
young woman afterwards married a man named Douglas, and 
removed to Fishing Creek Valley, Dauphin County, where 
she died. 


INVADING THE PENITENTIAL ALTAR. 


In the early days of the revivalistic churches in America, 
tumultuous scenes were frequent during revival exercises. 
Penitents were often forcibly seized by their friends and 
taken away from the penitential altar. These captures were 


*Michael Brobst was quite wealthy, and proprietor of the Albany 
Iron Works. Besides the daughter married to Rev. Solomon Miller, 
another (Magdalena) was married to Rev. George Miller, who suc- 
ceeded Albright to the leadership of the church, 1808. Brobst had 
been an officer in the Revolution, and was very much embittered be- 
cause most of his children became Evangelicals. In 1806 he attempted 
to kill his son-in-law, Rev. George Miller—vide “Miller's Leben,’ 
Ds 107. 

+“Miller’s Leben,” p. 78. 


32 Flashlights on Evangelical History. 


generally accomplished by organized parties who, one by one, 
invaded the altar, without attracting attention, and then at a 
‘given signal they would seize the penitent and carry them 
away bodily. Besides the following interesting cases, the 
reader will find others noted in this work. 


THEY TOOK HER OUT THROUGH THE WINDOW. 


Father Saylor told us that during the great revival at 
Orwigsburg (1821-1824), as he once held a prayer-meeting 
at the house of Jonathan Wynn, a young woman named 
Phillipina Huntzinger, who was one of the belles of the town, 
and a great favorite among the young men, was present. She 
had felt a concern for her soul for some time and was induced 
by some converts to attend this meeting. As Saylor exhorted 
in an earnest manner, the young woman began to weep and 
lament, and soon fell upon her knees in agonizing prayer for 
her soul’s salvation. In some way the news got among the 
young men that their favorite was among the “Stravlers,” 
and a party was quickly made up to rescue her. Some of them 
made their way into the meeting and seized her, but the Evan- 
~.gelicals quickly blocked their way to the door. Finding the 
way out closed, a confederate from the outside raised a win- 
dow, and the young men dragged her out in that way. The 
triumph of her admirers was, however, short-lived. She was 
in earnest about her soul’s salvation. She went to the meetings 
at her first opportunity and was gloriously saved, and became 
a most exemplary member. Soon after her conversion she 
was married into the Hammer family, one of the most prom- 
inent in the Evangelical denomination, and died a most tri- 
umphant death.* 


THEY DID NOT GET HER. 


The following incident will show how an attempt to rescue 


*This amiable lady was the daughter of Jacob Huntzinger, Esq. 
She was born in 1806, and married Joseph Hammer, a brother to Rev. 
Charles Hammer. She died May 16, 1836, aged 30 y., 8 m. and 22 d. 
When dying, she exclaimed, “Why, I am in Heaven—Jesus, Jesus, 
palms of victory,” and with her face lit up with a heavenly glow, she 
expired. (See “Ch. Botschafter,” Vol. 1, p. 48.) 


The Spirit of Evangelical Women. 133 


_from the supposed magical power of the “Stravlers,” a sin- 
sick and penitent soul, failed. 

In 1821, at a camp-meeting held at Philip Breitenstein’s, 
three miles south of Lebanon, Pennsylvania, a stylishly dressed 
-young lady was awakened under the preaching of the noted 
John Seybert( afterwards Bishop). Falling upon her knees 
at her seat, she prayed most earnestly for the pardon of her 
sins. Her conduct brought consternation to her unconverted 
companions at the camp, and immediate steps were taken to 
‘seize her and drag her away. Their purpose, however, was 
anticipated by the camp-meeting people, who quickly gathered 
in a compact mass around her, thus forming an impenetrable 
cordon. Thus surrounded by her praying friends and pro- 
tected from unconverted invaders, the young woman plead 
most earnestly. The mighty power of God swept like an 
overwhelming wave over this praying mass. All were won- 
derfully blessed, and the penitent gloriously saved at the same 
instant. 


A FAMILY CRISIS. 


In the year 1829, when Henry Niebel and W. W. Orwig 
traveled Lebanon Circuit, in Pennsylvania, they extended their 
work into the Schwenkfelder * settlement, at a place called 
“the Hosensack,” in the lower part of Lehigh County. On 
“one occasion as Orwig, who was then but a mere youth, was 
preaching very earnestly in a small house in this locality, a 
prominent Schwenkfelder, named Carl Yeakel, was brought 
under conviction, and eventually converted. His wife, how- 
ever, was most bitterly opposed to his course, and did all she 
could to prevent his going over to the Evangelicals. Despite 
his wife’s opposition, Yeakel determined to follow the path 
of duty regardless of consequences, and immediately after his 
conversion began family worship. The wife now declared that 
she would not tolerate her husband’s Evangelical practices, and 
in case he did not desist, she would forsake home and family. 


*Followers of the Reformer Casper von Schwenkfeld, of Silesia. 
They were greatly persecuted, and in 1734 came in a body to Penn- 
-sylvania. (See Penna. Col. Records, Vol. iii., p. 568; also Kriebel’s 
History of the Schwenkfelders, pub. 1904.) 


134 Flashlights on Evangelical History. 


A crisis in their family affairs was now reached. What was 
to be done? The family, besides the parents, consisted of five 
children: the oldest, a girl of only fourteen, and the youngest, 
also a girl, was a little child; the three others were boys. The 
father, eventually, decided to remain true to his religious con- 
victions, and the mother, equally determined in her opposition, 
forsook her family. We need not follow this unhappy episode 
in its many painful details, which of itself would fill a volume. 
The daughter, Sarah, born June 4, 1817, took the place of her 
mother. ‘The children remained true to the interests of the 
father, and, one by one, followed his example in the profes- 
sion of Evangelical faith. Moreover, God set his seal of 
approval to their course, by calling two of the sons * to a high 
and honored ministry. Seventeen long, weary years passed 
by, and the parents were getting old, when one day, as Mr, 
Yeakel was at work in the field, the self-exiled wife returned 
to the home and was again received. She, of course, submitted 
to the Evangelical order in the family, but never became a 
member of the church. 


SHE SPRANG OUT OF THE WINDOW. 


A short distance east of New Berlin, Pennsylvania, lived 
Michael Maize, who was one of the first to receive Rev. Jacob 
Albright and his co-laborers in that region, in 1803 or 1804. 
In 1805, before there was a class established at that place, the 
eloquent Rev. John Walter,j Albright’s first assistant, preached 


*The ministerial sons were Rev. Jesse Yeakel, born 1820, died 
1895. Entered the ministry 1848. He was for many years presiding 
elder in the East Pennsylvania and Atlantic Conferences. 

Reuben Yeakel, born 1827, died 1904. Entered the ministry 1853. 
Elected successively Corresponding Secretary of the General Mission- 
ary Society, Editor Sunday-School and Tract Literature, Bishop 1871- 
1879, thereafter Church Historian, Editor, ete. 

The parents, Carl Yeakel, born 1788, died 1874; Susanna Yeakel, 
born 1793, died 1877. 


+Rev. John Walter, Albright’s first co-laborer, was born in Bucks 
County, Pennsylvania, August 13, 1781. He entered the ministry in 
1802. He broke down in health in 1813, retired from the active service, 
died Dec. 3, 1818. He published the first Evangelical Song book in 
1810. 


The Spirit of Evangelical Women. 135 


on one occasion at the house of Maize, when the wife of his 
younger brother, John Henry Maize, who lived in New Berlin, 
was present. Mrs. Maize, who was then a young woman, at- 
tended the meeting out of curiosity, like many others. She 
was a member of a church, but knew nothing of experimental 
religion, and believed the “Albrights’” were fanatics. This, 
her first visit to an Evangelistic meeting, was the surprise of 
her life. Walter preached a powerful sermon, so that many 
people were overcome by their feelings. Some fell on their 
knees. and cried aloud for mercy. Mrs. Maize was greatly 
frightened at the tumult and excitement, and tried to get out 
of the room, but found it impossible. Upon finding escape by 
the door cut off, she hoisted a window near where she was 
sitting, through which she made her exit. Although she had 
escaped from the meeting, she could not escape from the 
Holy Spirit. Wer heart was wounded, and only the Great 
Physician could heal it. At a subsequent meeting she was 
wonderfully saved, and through her, her husband. This 
godly couple raised a large family of sons and daughters, all 
of whom became members of the church. One son, Michael 
F. Maize, in 1833, entered the Evangelical ministry. 


CHAPTER XViG 


INCIDENTS FROM EVANGELICAL CHILD LIFE. 


‘Squire William Baker—He is Fined for Shouting—Little Amanda 
Kinsloe—Sleeps at Baker’s and Dreams—Its Strange Fulfillment— 
A Happy Ending—Memories of the Mossy Plot—Rey. John Sey- 
bert’s Method of Work—Chorister Achenbach—The Twins’ Pray-. 
er-Meeting—Strange Conversion—Little ‘“Lovie’ Left Alone— 
Eighty Years on the Way! 


Mrs. Amanda Kinsloe Wagner 


HON. WILLIAM BAKER. 


In our “Evangelical Annals” prominent mention is made 
of Hon. William Baker,* This father in Israel was a pillar in 


*William Baker, Esq., was born July 12, 1765, and died September 
26, 1863. When a boy of sixteen years of age he enlisted in the War 
of the Revolution, and served to its close. 


136 


Incidents from Evangelical Child Life. 137 


the church in the early days. His house was a preaching place 
for Albright, the Founder of the Church, as early as 1803. He 
was a fine scholar in both the English and German languages, 
and in his office as Justice of the Peace for very many years 
wielded a strong influence in favor of the Evangelical cause. 
Before relating a pleasing incident in which the hand of Prov- 
idence was clearly displayed, we will tell of some of the 
’Squire’s peculiarities. ‘ 

*Squire Baker was a great shouter, and his shouting was 
extraordinary. He had a sharp, shrill voice, and when he 
shouted there was generally great commotion in the meetings. 
His peculiar expression when shouting was “Fewer—feuer— 
Das feuer Gottes fallt vom Himmel.” (“Fire—fire—The fire 
of God is falling from Heaven.”) Then, too, in addition to 
this peculiar cry, he had a habit of pulling Mis hair whenever 
he shouted; hence, on such occasions he was sure to raise an 
excitement where his peculiarities were not known. 


In the early part of the century, when the Evangelical 
Church was still in its infancy, the "Squire attended court at 
New Berlin, then the county seat of Union County. There 
was a very important case on trial, which had been appealed 
from his decision, and which involved moral principles which 
he hoped and prayed would triumph. The pious ’Squire con- 
sequently closely watched the case through all the arguments, 
down to the charging of the jury. Ina short time the verdict 
was rendered, the right triumphed, and the moral aspects of 
the case were upheld according to his findings. This was more 
than the Squire could stand without a demonstration. Soon his 
fingers were run up into his long hair, and then came the in- 
evitable’ and insuppressible “Fewer—feuer—Es Feuer Gottes 
fallt vom Himmel.” Considerable excitement followed as-a 
matter of course, and the court considered the affair as casting 
a shadow on the dignity of law and order. While the Judge 
felt like passing over the “Squire’s demonstration of joy, the 
fact that he had used the word “fire” in-a public assembly, in 
a way calculated to raise a false alarm and ocacsion a tumult, 
his honor could not pass by. A fine of five dollars was im- 
posed, which the Squire at once paid down. While this ended 
the affair inthe civil court;.the .case was continued in the 


138 Flashlights on Evangelical History. 


great court of public opinion. People generally thought the 
fine very unjust. Attention and sympathy was more or less 
directed to the struggling Evangelicals; and there are people 
still living who have heard the old ’Squire say it was the best 
investment he ever made with five dollars. 


THE PATHEIC STORY OF AMANDA KINSLOE. 


In the year 1854, a young girl, twelve years of age, who 
was employed as a domestic at Penn’s Creek, four miles above 
New Berlin, undertook a journey on foot fo her parents at 
Lewistown, Pennsylvania, a distance of over forty miles. 
This girl, whose name was Amanda Kinsloe, was of humble 
parentage. Her people being very poor, she was put out to 
service in early childhood, without any school or religious ad- 
vantages. Little Amanda made this long and difficult way 
alone, and yet not alone, as the sequel proves. After traveling 
half the distance, darkness overtook her. Being a stranger she 
knew not what to do. -On Red Oak Ridge she halted at a 
farm house and was met by an old man, of whom she asked 
permission to remain for the night; which request was granted. 

This man was ’Squire William Baker, whom we have 
noted. That night the little traveler had a sweet and pleasant 
dream. She dreamed that she was on a journey, and came 
tired and hungry to a country home, where she was met by an 
aged man. The people were so kind and good to her and took 
her as their own child, and she remained with them and lived 
with them in the enjoyment of happiness and plenty. 

The little traveler was much impressed with the dream, 
and in the morning resumed her journey, after receiving the 
blessing of Father Baker. Reader, mark the gentle leadings 
of Providence! The dream—the family prayers—and the pa- 
triarchal blessing—awoke in the young girl’s heart an earnest 
desire to be saved. Her people were godless, and her moral 
training had been neglected. She yearned for such a home as 
she had dreamed of, and such a life as she believed the Baker 
family led. 

One day she told her mother of all these strange experi- 
ences and feelings, but was met with stern rebuffs and for- 
bidden to attend any Evangelical meetings. After prayerful 


Incidents from Evangelical Child Life. 139 


consideration, the young girl determined to follow the prompt- 
ings of her convictions. Her dream was not visionary to her, 
but a revelation and a prophecy, certain to be fulfilled in God’s 
own time and way. The day at last came which she had set 
on which to leave her parental home—which to her was Egypt 
—for the land of Canaan, as it were, where milk and honey 
flowed. No serious efforts were made to restrain her, and she 
started eastward down the valley. The evening shades were 
falling as she neared the home of Father Baker. Sitting down 
by the wayside, she pondered and hesitated; shall she venture? 
Mustering up courage, she approached the door, and, knocking. 
she was admitted. 

After partaking of supper and recovering somewhat from 
her weariness, she told Father Baker, in a childlike way, that 
she wished to make her home there. But the old ’Squire told 
her that he-had no use for a girl of her age. That night our 
little wanderer went to bed with a heavy heart. In one single 
moment all her hopes were crushed, and the dream in that very 
house, which she had taken as a revelation, was only a dream 
—an idle dream, after all. Her eyes, suffused with tears, soon 
closed in slumber, and she saw not the “silver lining” to the 
dark clouds that hung so heavily around her. 


That night the old ’Squire lay upon his bed and pondered 
over the strange circumstances of the child’s visits. He saw 
the hand of God at work and determined to provide for her. 
In the morning, early, he sent for his son George, who farmed 
his place. The son was past middle age, and had no children. 
To him the aged ’Squire committed our little Amanda. So 
she went to live with George Baker, and became one of the 
family. Year after year came and passed. She never thought 
of taking wages; but her dream came true. All her heart could 
wish was hers. To the aged Squire, whom she called “Grand- 
pap,” she became a joy and comfort, and when, in 1863, his 
last illness came, she became his ministering angel to make his 
bed in his affliction, and cheer his declining years. She had 
now grown to the strength and beauty of mature womanhood. 
She was gifted with a very fine voice, which cheered and com- 
forted old Father Baker in sweetest song to his last moments 
on earth. When at last the old patriarch received the call to 


140 Flashlights on Evangelical History. 


go home, the strong arm of the woman whom the Lord un- 
doubtedly sent to cheer his last days, supported his dying head. 
What a marvelous Providence! In course of time her foster 
father, George Baker, son of the Squire, also died, as also his 
wife, and the whilom pilgrim performed the same tender offi- 
ces to them. She was of course well rewarded with earthly 
goods from the Baker’s; but her full reward came in later 
years, when she answered the summons to join in Heaven the 
noble family with which she was providentially joined through 
a dream. 


MEMORIES OF THE MOSSY PLOT. 


In 1825, when the intrepid John Seybert served York Cir- . 
cuit in Pennsylvania, he made the acquaintance of a prominent 
old gentleman named George Achenbach, who lived in the vil- 
lage of Strinestown, about ten miles north of York. Achen- 
bach was the chorister (vor-sanger) of the Quiggle’s Lutheran 
church, a position which he had filled for forty years. One 
day Seybert came to visit him, and told him his house was 
large and well adapted for meetings, and that he would like 
to preach there that night. To this the chorister objected for 
the reason that it would cause him trouble in his church rela- 
tions, and also that it was too late in the day to make the ap- 
pointment known. To this Seybert replied that “all who would 
live godly must suffer persecution,” and unless we are willing 
to bear it we are not worthy to be called His disciples. As to 
the congregation, he would see to that. The old man then 
withdrew his objection, and Seybert made a house to house 
canvass that afternoon, with the result that a large audience 
was present. 

At the close of the service Seybert announced that he 
would thereafter preach regularly there, to the great astonish- 
ment of Achenbach, who had given no such permission. The 
old man arose and said he liked the services, but they were 
Lutherans, and, said he, “Think of what our old preacher will 


Nore.—Amanda Kinsloe, after the death of the Bakers, was mar- 
ried to Solomon Wagoner. She died at McClure, Pennsylvania, July 
4, 1906, aged 63 years, 10 months, and 8 days. She personally com- 
municated these facts to the Author. 


Incidents from Evangelical Child Life. 141 


say to all this’’** Seybert made answer that where the salva- 
tion of souls was at stake, no heed should be paid to what 
others think or say. This was the commencement of an Evan- 
gelical class which for many years was strong and aggressive. 
Father Achenbach and all his children, most of whom were 
heads of families, soon connected themselves with the Evan- 
gelicals. 

A short distance from Strinestown lived David Achen- 
bach, a son of the chorister. Among his children were twin 
girls, named Louisa and Maria, born September 30, 1825. 
These little girls lived in the atmosphere of prayer and song, 
and when three years of age sang very well the stirring songs 
for which the early Evangelical meetings were noted. In the 
rear of their house was a meadow in which was a little eleva- 
tion, or hillock, covered with moss. The little girls chose this 
beautiful spot on which to play, and here whiled away many 
happy hours in childish sport. Among other things they did 
was to “hold meetings” in imitation of the older people. They 
sang and prayed in regular order, day by day, and never 
missed their “meeting” unless the weather interfered. The 
hillock being their “church,” they were “excusable” from at- 
tending on damp or wet days. When the children were about 
three and a half years of age occurred a remarkable circum- 
stance, which we commend to the attention of parents who 
have little children under their care. The little girls were 
holding “meeting,” they had both prayed, and were singing, 
when suddenly they felt different. They grew “happy” and 
praised the Lord. Then they ran home and told their parents 
and all that they were converted. From that time on their 
“meetings” were different. They had a real joy in the service 
which to them was no longer play, but worship. 

One day their happy, joyful meetings on the mossy hillock 
was held for the last time. In the summer of 1829, when the 
children were less than four years of age, Maria took sick and 


*This was the Rev. J. G. Schmucker, D.D., a noted author, and 
President of the Lutheran Synod. He was born 1771, and died 1854. 
He became pastor of the Lutheran church in York and vicinity prior 
to 1800. He heard Albright and co-founders of the Evangelical Church 
preach, and was much impressed with them. In a book, entitled 
“Wachter Stimme,” he gives his views concerning the “Albrights.” 


142 Flashlights on Evangelical History. 


died. Her little sister “Lovie” (Louisa), grew very homesick 
for the “meetings” which had been the joy of their young 
lives. She could not bear to go over to the hillock alone, her 
heart was too sad. One day, with tears in her eyes, she took 
an older brother by the hand, and wanted to lead him over to 
the hillock and continue the meetings; but he refused to go. 
The mossy bed now became a memory. Our little “Lovie” is 
still living, at the age of eighty-three. The Divine testimony 
given her at the early age of three and a half years still abides. 
She is probably the oldest Evangelical in experience in the 
church. She hopes soon to renew the happy meetings on the 
hillock with her many friends'who have long since crossed over 
death’s silent river.* 


*“T ovie’ Achenbach was married in April, 1843, by Rev. Jacob Boas, 
to E. Eisenhart. She is a widow and resides in York. To her won- 
derful memory the author is greatly indebted for these and other in- 
cidents. 


EVANGELICAL, DAUGHTERS, OF SONG 


INTRODUCTORY. 


The exercise of Poetic Talent in the Evangelical Church 
is contemporary with its origin. Rev. Jacob Albright, the 
Founder, is not known to have written poetry, but his first co- 


Bishop W. W. Orwig 


laborer, Rev. John Walter, was both an eloquent preacher and 
gifted poet. When he began to preach, in 1802, he was very 
illiterate, but in a few years developed remarkable literary abil- 
ity, and, in 1810, published the first hymn book of the Connec- 
tion, many songs being of his own composition. ‘The story of 
how he wrote a still popular hymn is elsewhere given in this 
section. 

Rev. John Dreisbach, another co-laborer of Albright, and 
Daniel Bertolett, both had fine poetic talent, and some of their 


143 


144 Flashlights on Evangelical History. 


productions are still extant in the German hymnology of the 
church. Poetic talent found no expression in English in the 
church until the introduction of English Church Literature. 
The Evangelical Messenger was established in 1848, but not 
until about ten years later do we find any meritorious original 
effusions making their appearance. It is worthy of record 
that most of the early English poems were written by women, 
and the best of them were those whose memoirs herewith ap- 
pear. Hence, they were pioneers. 

Another fact of importance is the stimulus given to poetic 
talent by the establishment of institutions of learning in the 
church. It is noteworthy that all our literary institutions have 
been co-educative from the beginning, and some of the finest 
poetic productions came from female students at these institu- 
tions. It is tardy justice to say that co-education in the Evan- 
gelical Church owes its introduction to Bishop W. W.-Orwig, 
one of the founders, and the first President of Union Semi- 
nary, at New Berlin, Pennsylvania, which was the first insti- 
tution of learning in the church. When this institution was 
projected, in 1854, the co-education of the sexes was still in its 
experimental stage, and strenuously opposed by many of the. 
leading men of the Evangelical Church. 

Bishop Orwig was a man of broad and advanced views on 
this subject, and it is chiefly owing to his wise counsels and 
careful administration, as the head of the Seminary, that both 
sexes started on an equal educational footing in the scholastic 
history of the church. It is also pleasant to note that one of 
the first songsters whose poetic warblings attracted the atten- 
tion of the church, was his own gifted daughter, whose memoir 
is given in this conection. . 

The appearance of some matter in this section not strictly 
in line with its title, will be understood by its poetic corelation. 


CERAE CE AeVITT 
MRS. RUTHANNA VALLERCHAMP. 


Her Descent From the Nobility of England—Conversion—The Angelic 
Vision—Remarkable Restoration Through Prayer—She Rescues 
a Young Man—Her marriage—Her Life of Usefulness—A Fear- 
ful Retribution—Death of Her Husband—Union Seminary—Her 
Work Among the Students—As a Model Mother—Her Happy End 
—Genealogical Notes. 


Mrs. Ruthanna Vallerchamp 


“Thy day has come—not gone, 
Thy sun has risen—not set, 
Thy life is now beyond, 

The reach of death or change. 

Not ended—but begun; 

O noble soul! O gentle heart, 
Hail and farewell!” 


145 


146 Flashlights on Evangelical History. 


In the month of February, 1868, the writer of this memoir 
bowed as a penitent at the altar in the first church ever erected 
by the Evangelical Association. This was at New Berlin, in 
Union County, Pennsylvania, a place memorable in the history 
of the Evangelical Church. The minister in charge was Rev. 
M. J. Carothers, of blessed memory. While thus engaged in 
struggling amid doubts and fears, and the darkness of unbelief 
had well nigh settled upon his soul, a loving arm was placed 
tenderly around his neck and a sweet voice, tremulous with 
emotion, spake into his ear, “O, my son, do not despair, see 
the bright light of the Cross.” This was the turning point of 
his penitential struggle. But who was this mother whose lov- 
ing voice, though hushed in‘death, lo! these many years, still 
vibrates on the tenderest chords of his soul? It was Mother 
Ruthanna Vallerchamp, the widow of Rev. Azima Valler- 
champ, an itinerant preacher of the Central Pennsylvania Con- 
ference of the Evangelical Church. Mrs. Vallerchamp was 
one of the most remarkable women with whom it was our 
privilege to become acquainted. Her life was one great and 
unwearying effort to save souls-and do good, and eternity 
alone will disclose the number of souls she was instrumental 
in saving, and the weak and inexperienced whom she helped 
by her prayers and wise counsels. 

Mrs. Vallerchamp was descended from several lines of the 
‘English nobility. Her parents were Quakers, and on the 
Pennington side had been Quakers from the days of George 
Fox, the Founder. She was the daughter of Jonathan and 
Rebecca Davis, and was born in Catawissa Valley, Columbia 
County, Pennsylvania, March 20, 1805. Her great-grand- 
parents, Griffiths and Elisabeth Davis, were married in Wales, 
in 1724, and came to Pennsylvania soon afterwards. They 
settled in Solebury Township, Bucks County, where they were 
eminent in the Friends’ Society. 


HER CONVERSION AND PERSECUTION. 


At the age of eighteen, the subject of this memoir, attend- 
ed a protracted meeting conducted by a Methodist preacher, 
named Tannyhill. She was deeply convicted of sin, and was 
converted in a most remarkable manner. Although her parents 


Mrs. Ruthanna Vallerchamp. 147 


did not sanction her course, they deemed it best to allow her 
to choose her own way in the matter. 

One day her mother requested her to accompany her to 
her son-in-law, who was very much opposed to Ruthanna’s 
connection with the Methodists, and who were then the ob- 
jects of ridicule and abuse. Upon the arrival at his house of 
his mother-in-law and Ruthanna, he began to taunt and berate 
the latter to such an extent that she left the house to seek 
relief in prayer. She wandered through the thick darkness of 
the night to a lonely spot, where she fell on her knees to im- 
plore God’s help and sustaining grace amid her sore trials. 
After agonizing in prayer for some time, she fell into a sort of 
trance, in which she saw a heavenly vision. She saw a great 
company of angels clothed in beautiful white, gather around 
her to cheer and comfort her. (See Psalms xxxiv.7.) After 
remainng in this condition several hours, she returned to the 
house. Her friends, meanwhile, had become greatly alarmed 
because of her prolonged absence, and had been searching for 
her. After this remarkable event her friends no longer stood 
in her way. From the time of this vision her whole being un- 
derwent a remarkable change. Her entire nature seemed “filled 
with the Spirit.” (Eph. v.18.) Her faith was truly wonder- 
ful. Her prayers were deep and sympathetic, and clearly in- 
dicated that her life was hid with Christ in God. (Col. iii. 3.) 


THE INVALID RESTORED THROUGH PRAYER. 


When Mrs. Vallerchamp was about nineteen years of age, 
she attended a Methodist camp-meeting in the Catawissa Val- 
ley, at which time her faith was displayed in a wonderful man- 
ner. Among the attendants at the camp-meeting was a large 
family, the father of which was an invalid. One day, as the 
condition and circumstances of this family were discussed in 
the presence of Ruthanna, the remark was made that accord- 
ing to all human prospects the father would soon die, and his 
family of ten children, nearly all of whom were small, would 
have a hard way of getting along in the world. 

The heart of Rethanna went out in warmest sympathy for 
the suffering father and the helpless condition of his family in 
case of his “heen She repaired to a secret place and there 


148 Flashlights on Evangelical History. 


laid the matter before the Lord. Long and earnestly did she 
plead for the recovery of the invalid father, that he might be 
spared to his family. Suddenly she received the impression 
that the man would recover. She arose from her knees and 
went to the invalid father and informed him of the impression 
she had received through the Spirit. She told him not to be 
discouraged, but have faith in God, and all would be well. 
Many years afterwards, when her husband was pastor of 
Cherry Circuit, in Sullivan County, they had a camp-meeting 
near Dushore. During this meeting an old gentleman came to 
Mrs. Vallerchamp and asked her whether her name had not 
been Ruthanna Davis. She answered in the affirmative. He 
then asked her whether she remembered how she prayed for a 
sick man at the Catawissa Camp-meeting and the assurance 
she received that the prayer was answered. This, she said, she 
remembered well. He then informed her that he was the man 
for whom she had prayed, and furthermore said that his re- 
covery began from the time she made the announcement to him 
that he would get well. He had lived to raise his family, and 
God had prospered him temporally and spiritually. 


RESCUES A SEEKER. 


The remarkable power of Mrs. Vallerchamp as the result 
of her faith, is illustrated by the following incident: 

At one of the great camp-meetings in the Catawissa Valley 
which she attended while she was yet unmarried, there was a 
young man at the altar seeking salvation. His father, how- 
ever, was violently opposed to his course, and hired two strong 
men to go into the inclosure and bring out his son. They 
quietly proceeded to the altar, and before any one realized their 
purpose, they were carrying the young man up the aisle to- 
ward the head of the ground. Mrs. Vallerchamp quickly went 
to them, and in a loud and commanding voice, in the name of 
God, demanded the young man’s release. They stopped at 
once, seemingly paralyzed by her power, releasing the young 
man without a word. Mrs. V. then took the young man back 
to the altar, where he was happily converted and became a 
pillar in the church. 


Mrs. Ruthanna Vallerchamp. 149 


MARRIES MR. VALLERCHAMP. 


On January 25, 1829, Ruthanna Davis was married to 
Mr. Azima Vallerchamp, who, like herself, was a Methodist. 
Some time after their marriage they removed to Roaring 
Creek, where Mr. V. kept a store and the post-office. In 1835 
they removed to Mount Pleasant Township, where they had 
purchased a farm. In 1845 they connected themselves with 
the Evangelicals, and were instrumental in gathering a class 
and building a church. Mr. V. was a local preacher, in which 
capacity he did a great deal for the church of his choice. In 
1847 Mr. Vallerchamp entered the regular ministry ; but before 
following our subject into the itinerant field, we take the 
present opportunity to record one of the most remarkable in- 
cidents of Mrs. Vallerchamp’s consecrated life. 


A FEARFUL RETRIBUTION. 


Several years after her marriage, when her husband was 
engaged in the mercantile business on Roaring Creek, the class 
with which she was connected was bitterly persecuted by the 
nominal Christians and such as were opposed to experimental 
religion. This opposition element had a ringleader, who made 
his boast that at a certain time and place they would make an 
end of the “heretics.” Inasmuch as the man’s character was 
such that he would not hesitate to carry out the threat, the 
praying people had every reason to fear. They had borne 
much already, and their meetings had been broken up, but the 
trials they had endured were nothing compared with the danger 
that. now threatened them. That the disturbers intended to 
wreck the house and do violence to the persons of the praying 
people was the general belief. It now became an open question 
whether they should continue their prayer-meetings at all. 
There was one brave, trusting spirit who did not heed the 
threats of the ungodly. This was Mrs. Vallerchamp. She told 
her classmates that the Lord would stand by and defend them. 

When the prayer-meeting time came, at which time the 
ruffans had decided to mob them, Mrs. Vallerchamp betook 
herself to God in prayer. During this prayer she received the 
Divine intelligence that she should trouble herself no more, 
that the Lord would frustrate the designs of the wicked men 


150 Flashlights on Evangelical History. 


and all would be well. That same afternoon the ringleader 
was instantly killed by the falling of a tree upon him. This 


ended the opposition, and the praying people were molested 
no more. 


IN THE GOSPEL MINISTRY. 


Their entry upon the active work of the ministry afford- 
ed Mrs. Vallerchamp an enlarged field for Christian work, 
and especially that of soul-saving. She was a true compan- 
ion to:her husband in his arduous labors. It may be truly said, 
many meetings owed their revival interests to her earnest as- 
sistance to her husband with her sweet voice in song and 
exhortation. Camp-meetings were her especial delight. She 
frequently pitched her tent at three different camp-metings 
in on season, during the prime of her life. 

Mr. Vallerchamp’s service in the active ministry was 
brief. He labored on the following charges: 1847, Luzerne 
Mission ; 1848, Columbia; 1849-’50, Cherry; 1851, Perry. In 
the spring of 1852 he located, and soon thereafter removed to 
New Berlin, in Union County, for the purpose of giving his 
children better school facilities. Mr. V. died rather suddenly 
on the 7th of October, 1854, aged 49 years. This was a terri- 
ble blow to his family, all their earthly plans and hopes were 
frustrated. After Mr. Vallerchamp’s death she wrote the fol- 
lowing lines, which appeared in connection with her husband’s 
obituary, a month later, in the Evangelical Messenger: 


“His soul was calmly stayed on God; 
His heart though pressed with care, 
Meekly submitted to his lot, 

He felt his Saviour near. 


“He now on weeping friends looks down, 
And sees each falling tear, 

And sweetly whispers in our ears, 

Be still; I’m happy here! 


“My ransomed soul is now at rest, 
I’m free from toil and care. 

My soul is now in Jesus blest; 
Prepare to meet me there. | 


Mrs. Ruthanna Vallerchamp. oo Bee 


“Tear husband, I shall there once more 
Behold thy lovely face, 

When all my trials here are o’er 

And I am saved by grace.” 


HER WORK AMONG THE STUDENTS. 


The loss of her husband seemed to stimulate Mrs. V. to 
greater zeal and devotion to the Master’s cause. The found- 
ing of Union Seminary (afterwards changed to Central Penn- 
sylvania College), opened up a new avenue of usefulness for 
her. She sought the acquaintance of the students, and in- 
variably impressed them with a sense of her deep interest in 
their welfare. Her special work was to single out poor and 
discouraged students and act the part of a Christian mother 
to them. She made such the special objects of prayer, invited 
them to her house to share her hospitality, and thus afford them 
both social and religious enjoyment. 

Over a quarter century did she thus carry on her good 
work in a quiet and unobtrusive manner. Little note was 
taken of her work at that time. Such are the ways of life! 
We fail to appreciate the fragrant flowers and ripe, rich fruit- 
age of summer until the autumnal blasts have swept them 
away! The writer of this, and many others who became suc- 


cessful ministers, owe very much to this sainted mother in 
Israel. ; 


IN HER FAMILY. 


Mrs. Vallerchamp was a model mother. In her family 
she was always careful not to use a vulgar or unseemly expres- 
sion in the presence of her children. In fact she followed this 
rule invariably. Any one conversing with her would at once 
be impressed with her refined and beautiful spirit, the earnest- 
ness of her life, and her constant and solemn sense of personal 
responsibility to God. While they were engaged in business, 
prior to their entry into the active ministry, Mr. Vallerchamp 
was frequently away from home. At such times the fire on the 
family altar was not allowed to burn low. No matter how 
many workmen were employed, or what their sentiments or 
character might be, no matter how pressing the work, there 


152 Flashlights on Evangelical History. 


never was a time when she could not say with a clear con- 
science: : 

“Lord in the morning, thou shalt hear 

My voice ascending high.” 


Christian mother, can you not do likewise? Let not the family 
devotion fail because of the husband’s absence. Be a true 
priestess and head the family in bringing the morning offerings 
without interruption to the altar. 

Many years have passed since Mother V. was called to 
her rich reward, but the grandeur of her work stands out in 
bold relief. The author could name many men of prominence, 
especially in the ministry, who freely acknowledge themselves 
indebted to the prayers and encouragement of Mother Valler- 
champ for what they are in life. Eternity alone will reveal the 
full measure of her work. 


HER HAPPY END. 


Borne down with the weight and infirmities of age, Moth- 
er V. felt her end approaching. As she neared her journey’s 
end, her faith and hope never faltered. She often expressed 
herself as being conscious of the presence and ministry of 
angels and the blessed Lord by her side. Finally, on the 18th 
of February, 1886, her long cherished hopes were consummated 
and her beautiful spirit went home to God, and her body was 
laid to rest by the side of her husband, at New Berlin. 


GENEALOGICAL Notr.—The descent of Mrs. Vallerchamp from the 
English nobility is traced as follows: Isaac Pennington, born 1617, and 
died 1679, was the eldest son of Alderman Pennington, who was twice 
elected Lord Mayor of London, and one of the members of the Long 
Parliament, and one of the Judges of King Charles IJ. Isaac was 
highly educated in a manner befitting his rank in life. He married 
Lady Maria Springett, the widow of Sir William Springett, with whom 
she had several children, one of whom, Gulielma Springett, became the 
wife of William Penn, the Founder of Pennsylvania. Lady Springett 
herself was descended from the nobility. Her first husband died in 
1643. The following inscription from his monument in Sussex, will 
be of interest to the reader: 

“Here lyeth the body of Sir William Springett, K. N. T., eldest 
son and heir of Herbert Springett of Sussex, who married Mary 
Proude, the only daughter and heir of Sir John Proude, K. N. T., 
Colonel in the service of the United Provinces, and of Anne Fagge 


Mrs. Ruthanna Vallerchamp. 153 


his wife, of the co-heirs of Edward Fagge of Ewell near Feversham, 
in the County of Kent, Esq. He had issue by Mary his wife, one 
sonne John Springett, and one daughter Gulielma Maria Springett. 
He being a Colonel in the service of the Parliament at the taking of 
Arundel Castle in Sussex, there contracted a sickness of which he died 
February the 3rd, Anno Domini, 1643, being 23 years of age. His 
wife, in testimony of her dear affection for him, hath erected this 
monument to his memory.” 

As already said, Isaac Pennington married the widow, Lady Spring- 
ett. In 1658 he was present at a meeting of Friends in Bedfordshire, 
where the noted George Fox, Founder of the Quaker Connection, 
preached. Here he was convinced of the truth as held by that people 
and openly espoused their cause. He became an eminent minister 
among them and was made to suffer severely on account of his re- 
ligious convictions. In 1661 he was arrested at a meeting held in his 
own house, and suffered confinement for seventeen weeks in the win- 
ter season in a cold, damp cell, of Aylesbury Jail. He was again im- 
prisoned in 1670, at Reading, whither he had gone to visit and comfort 
the Quakers who were imprisoned there. From this imprisonment 
he was released in 1672, by the King’s letters patent. 

Isaac, and Mary Springett Pennington had among their children, 
Edward, who emigrated with his brother-in-law, William Penn, to 
Pennsylvania, and was Penn’s Surveyor General from 1604 to 1697. 
William, the third son of Isaac and Mary Springett Pennington, re- 
mained in England. Daniel, a son of William, and grandson of Isaac 
and Mary Springett Pennington, emigrated to Bucks County, Penn- 
sylvania. He was married at Hersham Meeting, August 26, 1724. This 
Daniel had a daughter Margaret, who married Caleb, son of Griffith 
Davis. Their son, Jonathan, was the father of Mrs. Vallerchamp. 

The ancestry of Mrs. V.’s husband, Rev. Azima Vallerchamp, is 
also most interesting. His father, Simon, was born in the Province 
of Lorraine, France, in 1757. His parents, who belonged to the patri- 
cian class, and were wealthy, removed to Paris. Young Simon accom- 
panied the Marquis de Lafayette to America, to join the Colonists in 
their struggle for freedom. He remained to the close of the war, and 
was seven times wounded. He returned to France at the close of the 
war, but soon thereafter again came to America to make it his home. 
He located in Huntingdon, in Luzerne County, Pennsylvania, where 
he died in 1825, as the results of a ball in his body which he had re- 
ceived in the Revolution. Azima, his son, studied both the Allopathic 
and Homeopathic systems of medicine, also dentistry. He was a very 
learned man, and had he entered the ministry earlier in life, might 
have risen to great distinction in the ranks. 


CHAPTER? XID 


MRS. RUTHANNA VALLERCHAM P—Coneluded. 
HER POETIC GIFTS. 


Mrs. Vallerchamp had poetic talents of a very high order. 
During her lifetime she wrote on almost every theme of the 
Christian life. Her religious nature was so intense that she 
was never known to have written purely secular poetry. Re- 
ligion was her one absorbing theme, and hence htr poems 
reflect this phase of her character in a marked degree. 

Some of her poems have decided merit, and are marked 
by a freshness and intensity of feeling that glow with the light 
and warmth of true poetic fire. Unfortunately many of her 
poems (and probably her best) were lost by the burning of a. 
house occupied by a gifted literary friend,* to whom she had 
entrusted them for inspection and correction. It is probable 
that had not this accident occurred, the Evangelical Church 
would have been favored with a volume of poems from one of 
its own daughters. Such a book has not yet to this day ap- 
peared. Her husband, Rev. Azima Vallerchamp, published a 
juvenile temperance and Sunday-school song book, in which 
it is believed a considerable number of Mrs. V.’s productions 
appeared. We have sought in vain for a copy of this book, 
which was the first of its kind in the Evangelical Church. - A 
number of Mrs. V.’s poems appeared in the Evangelical Mes- 
senger, the English organ of the church, and these are the only 
ones that have been preserved. 


“TE GOSPEL SHIP IS SAILING.” 


This immortal song which is sung all over the world, ap- 
pears in all hymn books as avonymous, or of unknown author- 
ship. During our intimate acquaintanceship with Mrs. V., it 
was generally understood that the song was written by her 


*Miss Kate Swineford. 
154 


Mrs. Ruthanna Vallerchamp. 155 


in her earlier years, and unfortunately we failed to ask her for 
particulars. The circumstances of its first publication are un- 
known, until its appearance with its beautiful tune composed 
by the noted composer, William Bradbury. “The Heavenly 
Rail Road” is a song we know emanated from Mrs. V., al- 
though like “The Gospel Ship,” its first publication was “Anon- 
ymous.”’ It appeared in many of the early religious song 
books. The copy herewith given is taken from the old United 
Brethren hymn book. 

The subjoined poems are given as fair examples of this 
good woman’s talents, and we greatly regret that the plan of 
this section will not permit the publication of all her poems we 
have gathered. 


THE GOSPEL RAILROAD. 


We take the railroad with our freight, 
It leads straight through the Gospel gate; 
From earth to heaven this road is made, 
By Christ, our Engineer, ‘twas laid. 


CHorus :— 
Don’t you want to go? 
Oh! don’t you want to go? 

I fear there’ll some be left behind; 
Don’t you want to go? 


He paid our fare while here below, 

He now invites you all to go: 

A passage free you now can have, 

Since Jesus died the world to save—Chorus. 


This road is straight, and narrow too, 

But Christ will guide each train safe through; 
You need not fear: you'll safely ride, 

Since the Conductor’s by your side—Chorus. 


Come, then, poor sinner, now’s your time, 

At any station on the line; 

Tf you'll repent and turn from sin, 

The train will stop and take you in—Chorus. 


We've stopped to take in fresh supplies, 
Of grace, to bear us to the skies. 

Our train’s on time, the track is clear, 
I know the terminus is near—Chorus. 


156 


Flashlights on Evangelical History. 


Through mountains high, and valleys deep, 
By faith and prayer our course we keep; 
And when we reach that heavenly shore, 
We'll ride this earthly train no more—Chorus. 


THE GOSPEL SHIP. 


The Gospel ship is sailing, 
Sailing—sailing, 

The Gospel ship is sailing, 

Bound for Canaan’s happy shore. 

All who would ship for glory, 
Glory—glory, 

All who would ship for glory, 

Come and welcome rich and poor. 


CHORUS :— 


Glory hallelujah! 

All on board are sweetly singing, 
Glory hallelujah, 

Hallelujah to the Lamb. 


She’s landed many a thousand, 
Thousand—thousand ; 

She’s landed many thousands 

On fair Canaan’s happy shore. 

And thousands now are sailing, 
Sailing—sailing ; 

And thousands now are sailing, 

Yet there’s room for thousands more—Chorus. 


Sails filled with heavenly breezes, 
Breezes—breezes, 

Sails filled with heavenly breezes, 

Swiftly glides the ship along; 

Her company are singing, 
Singing—singing, 

Her company are singing, 

Glory! Glory! is their song—Chorus. 


Take passage now for glory, 
Glory—glory, 

Take passage now for glory, 

Sailing o’er life’s troubled sea 

With us you shall be happy, 
Happy—happy, 

With us you shall be happy, 

Happy through eternity—Chorus. 


Mrs. Ruthanna Vallerchamp. 


FAITH, HOPE AND LOVE. (1 Cor. xiii. 13.) 


We must have faith to please our God, 
And conquer every foe; 

Faith claims the Saviour through His Word, 
And will not let Him go. 


When faith grows weak, and seems to fail, 
Then hope, sweet hope, comes in; 

Fear not! Through Christ thou shalt prevail, 
O’er all the powers of sin. 


But Love, more heavenly, more divine, 
The brightest of the three; 

For love will live, and reign, and shine 
Through all eternity. 


*Tis love alone that can impart, 
The sweetest peace that’s given; 
It opens in each faithful heart 
A pure and constant heaven. 


TRUSTING IN THE PROMISES. 


“Yea, though I walk through the valley of the shadow of death, 
I will fear no evil; for thou are with me, thy rod and thy staff they 


comfort me.”—Psalm xxiii. 4. 


Will Jesus then be with me? 
In that tremendous hour? 

When the monster, Death, approaches, 
To shield me from his power? 


Will he rob him of the victory,— 
And take away the sting? 

When my body’s pained and dying— 
Will He give me peace within? 


Will He smooth my dying pillow 
And raise my sinking head? 

Will He send His holy angels— 
To watch around my bed? 


When the large, cold drops of sweat 
Are gathering on my brow, 

Will He whisper to my fainting heart 
“Fear not! I’m with thee now’? 


158 


“T shall go to him, but he shall not return to me.”—2 Samuel xii. 


Flashlights on Evangelical History. 


When my tongue begins to falter 
And my pulse is sinking fast, 
Will He press His arms around me 
And support me to the last? 


Will He lead me through the valley, — 
Though dark, and cold, and deep! 

Will His rod and staff support me 
When death’s waves shall o’er me sweep? 


With the last dread struggle over, 
And I’ve landed on the shore; 

Will He take my soul to heaven, 
To dwell forevermore? 


Yea, the promise stands unshaken, 
Though heaven and earth should fail; 
He'll comfort and support me, 
All through the gloomy vale. 


Through grace I’ll seek His favor, 
And give Him all my heart; 

For the sake of such a Saviour, 
With all things else I'll part. 


Let the world enjoy its pleasures, 
Its riches and its store; 

Give me my loving Saviour, 
And I desire no more. 


FOR THE SORROWFUL IN SPIRIT* 


When the cold hand of death has removed from our side, 
A husband, a brother, a friend; 
We are led to_repent of our folly and pride, 
And our prayers up to heaven ascend ; 
Deeply humbled in dust, in my Saviour I trust, 
In His judgments there’s mercy I see. 
Chastised I have been, I shall go unto Him, 
But he shall not return unto me. 


To wean our affections from all here below, 
And fix them on objects above, 

A summons is sent, death strikes the sad blow, 
And aims at the one we most love; 


*Dedicated to her departed husband. 


23. 


Mrs. Ruthanna Vallerchamp. 159 


The desire of my heart, with him I must part,” 
All my hopes are cut off now I see, 

Every prospect looks dim, I shall go unto him, 
But he shall not return unto me. 


When the morning breaks forth with its beauty and light, 
And the sun sheds his brightness around, 
Then I think of the loved one that’s gone from my sight, 
And his body lies low in the ground; 
When at noon to my sight all in nature looks bright, 
Yet no comfort in these do I see— 
Bereaved I have been, I shall go unto him, 
But he shall not return unto me. 


When the evening returns with its darkness and gloom, 
And the light is withdrawn from the sky, 

Then I think of the dear one that lies in the tomb, 
And a tear softly steals from my eye; 

Thus in sorrow the day passes slowly away, 
And the night brings no comfort to me, 

My heart bleeds within, I shall go unto him, © 
But he shall not return unto me. 


Then where shall the sorrowful heart find relief? 
And where shall the mourner find rest? 

A solace I find to assuage all my grief, 
While I lean on my dear Saviour’s breast. 

A balm is there found that can heal every wound, 
When I look, my dear Saviour, to- Thee, 

And a voice says within, I shall go unto him, 
But he shall not return unto me. 


In the fair climes of Glory I soon hope to rest, 
Where all tears shall be wiped from my eyes; 

To partake of the joys of the holy and blest, 
And hail him again in the skies; 

I shall meet him above in his beauty and love, 
Where the ransomed are happy and free; 

A voice says within, “I shall go unto him, 
Though he cannot return unto me.” 


THE JOYS OF HEAVEN. 


“Rye hath not seen, nor ear heard, neither have entered into the 
heart of man the things which God hath prepared for them that love 
him.”—1 Corinthians ii. 9. 

High in heaven our Saviour reigns, 
And sheds His love divine, 

O’er all the bright eternal plains, 
His beams of glory shine. 


160 Flashlights on Evangelical History. 


Down from His heavenly throne above, 
The streams of mercy flow, 

He sheds His rays of light and love, 
On all His saints below. 


There the rich streams of heavenly love, 
Flow full, and free, and clear! 

And all shall share these joys above, 
That seek His favor here. 


Through pastures green there gently led, 
Where heavenly fruits abound; 

And Christ shall place upon each head 
A never fading crown. 


They cast their crowns before His face, 
While at His feet they fall; 

They owe their bliss to boundless grace, 
And Christ is all in all. 


There, robed in garments clear and white, 
They walk the streets of gold; 

While richer treasures, pure and bright, 
New beauties still unfold. 


There saints shall dwell in endless light, 
And feast on heavenly love; 

They bask in seas of pure delight, 
In yon bright realms above. 


They pluck the living fruits that grow, 
From life’s fair tree they’re fed; 

They drink where living fountains flow, 
From Christ the fountain head. 


There floods of endless pleasure roll, 
And heavenly strains are sung; 

While glory rolls from soul to soul, 
And praise from every tongue. 


Unnumbered millions ’round the throne, 
In perfect harmony; 

Unite in praising God alone, 
Through all eternity. 


A SCRIPTURAL RIDDLE. 


The following riddle, the authorship of which is unknown, ap- 
peared in the Evangelical Messenger, and also in many other papers. 
The creature described is the “whale” that swallowed Jonah. Mrs. 


Mrs. Ruthanna Vallerchamp. 161 


Vallerchamp’s solution of the Riddle also appeared in the Messenger 
sometime afterwards. 


A R«dDDLeE. 


“God made Adam out of dust, 

But thought it best to make me first; 
So I was made before the man, 
According to God’s holy plan. 

My body he has made complete, 

But without legs, or arms, or feet, 
Nor did he give to me a soul, 

Yet, could my actions well control; 

A living creature I became, 

’T was Adam that gave me my name. 
Then from his presence I withdrew, 
No more of Adam ever knew; 

I did my Maker’s laws obey, 

From them I néver went astray; 
Thousands of miles I ran in fear, 

But seldom on the earth appear. 

But God in me did something see, 
And put a living soul in me. 

A sin in me the Lord did claim, 

And took from me that soul again; 
And when from me that soul was fled, 
I was the same as when first made; 
And without hands, or feét, or soul, 

I travel now from pole to pole. 

I suffer oft by day and night 

In giving fallen men great light; 

For thousands both of young and old 
At my death great light behold. 

No fear of death doth trouble me, 
For happiness I cannot see. 

To heaven above I ne’er shall go, 

Nor to the grave, nor hell below. . 
The Scriptures I cannot believe, 
Whether right or wrong, I can’t conceive; 
Although therein my name is found, 
They are to me an empty sound. 

And when, my friends, these lines you read, 
Go search the Bible with all speed, 
And if my name you can’t find there— 
It will be strange, I must declare.” 


162 Flashlights on Evangelical History. 


Mrs. VALLERCHAMP’s ANSWER TO THE RIDDLE. 


Of all the creatures formed below, 

The whale stands first God’s power to show; 
A living monster, great and strong, 

To plough the deep while billows foam. 


As through the raging sea he roams, 
He seeks a rest or friendly home; 
To distant climes he’ll sometimes go, 
To flee from man, his deadly foe. 


But men more eager for a prize, 

In search of wealth oft risk their lives; 
They spend long years in pain and toil, 
In efforts to procure their oil. 


When Jonah sinned and sought to hide 
From God, in vanity and pride; 

A mighty fish (God laid the plan), 
Then swallowed up the faithless man. 


Shut up in sin as dark as night, 

He called on God to give him light; 
God heard his cry as. from the grave, 
And bid the fish his life to save. 


When once more free and safe on shore, 
He promised God he’d sin no more; 

He preached the word where he was sent, 
And bid the Ninevites repent. 


The news no doubt had reached the place, 
And many sought for pardoning grace; 

A miracle so great and good, 

Caused Nineveh to turn to God. 


New Berlin, February 13, 1864. R. A. V. 


THE SUN, MOON AND STARS. 


Like the sun, the great fountain of light and of heat, 
Created by power Divine ; 

To rule o’er our earth in splendor complete, | 
And all other bodies outshine. 


So is man, when restored to the image of God, 
Made perfect, and holy, and just. 

His law God revealed in His most holy Word, 
And committed the earth to his trust. 


Mrs. Ruthanna Vallerchamp. 163 


*Tis his duty to govern, to guard and protect, 
His commission is sealed from above; 

He deserves all due honor and highest respect 
When he governs in wisdom and love. 


The moon, no less lovely, though milder her rays, 
As she glides through the chambers of night; 
Earth seems to rejoice at her gentle displays, 
As though charmed by her pure modest light. 


- While the sun in his strength ever shines in the day, 
She chooses to shine’ in the night; 
In his absence to rule, in her meek quiet way, 
And hail his return with delight. 


So woman is faithful in every dark hour 
Of sorrow, affliction, and woe, 

To light up man’s pathway, though tempests may lower, 
And threaten his bark to o’erthrow. 


See her delicate form bending over the bed, 
Where a loved one in agony lies; 

As night after night she pillows his head, 
Till she wipes the last tear from his eyes. 


But those beautiful stars that sparkle so bright, 
While clustering around the pale moon; 

Some larger, some smaller; each prove a sure light, 
To the traveler, a most precious boon. 


So our children, as bright shining lights in our sky, 
When no cloud seems to darken their way; 

In the night of old age they will ever be nigh, 
To cheer us and light up our way. 


When the sun is once quenched and the moon turned to blood, 
And the stars all from heaven remove, 

May fathers, and mothers, and children all meet, 
In the family circle above. 


THE WEARY PILGRIM.* 


I am weary of wandering this wilderness ’round, 
Where the storms of adversity blow; 

No lasting enjoyment for Christians is found 
In these regions of sorrow below. 


*Notr—This poem was written near the close of Mother V.’s 
life. The weight of years were pressing heavily upon her. Her Chris- 
tian fortitude stands in bold contrast with her manifest home-sickness 
for Heaven.—AvutTHor. 


164 


Flashlights on Evangelical History. 


The spirit bowed down under sorrow and pain, 
That afflict the frail body while here; 

How oft do I mournfully sigh and complain, 
And my heart heaves with anguish and fear. 


The world with its snares to entangle my feet, 
And draw me away from my God; 

And many and strong are the foes that I meet, 
While traveling the heavenly road. 


My own evil heart would lead me astray, 
Unless guarded and governed by grace; 

Temptations and trials are strong in my way, 
To hide the bright smiles of His face. 


Sometimes by faith to Mount Pisgah I soar, 
And there take a view of the land; 

For a season I fancy my toils are all o’er, 
And the day of bright glory’s at hand. 


But when a dark cloud passes o’er my mind, 
And obscures the bright sun from my sight; 

With the armor of faith I am left then, I find, 
To contend with the powers of night. 


For forty long years, like Israel of old, 
I must pass through a desert alone; 


“To find the work, by a straightforward course, 


I might have accomplished in one. 


Though crooked and thorny my pathway may be, 
Do thou, Lord, my footsteps control ; 

From this body of death, how I long to be free! 
Lord finish thy work in my soul! 


Oh! arm me, dear Saviour, with patience and love, 
To brave every storm that may come; 

And when I’m prepared for the mansion above, 
Then take thy poor wanderer home. 


LET ME LIVE. (“Living Epistle,” 1870; page 70.) 


Lord, let me live! 
Since Thou hast died that I might live, 
My life, my all, to Thee I give; 
Then let me live Thy power to prove, 
The fullness of Thy perfect love, 
So freely on my heart bestowed, 
To bring me nearer to my God. 


Mrs. Ruthanna Vallerchamp. 


Lord, let me live! 
A life more humble and more meek, 
My Saviour’s footsteps ever seek; 
I ask not honor, wealth, nor fame, 
Those fleeting joys are but a name; 
A life more blest, yea, far more sweet, 
To sit and learn at Jesus’ feet. 


Lord, let me live! 
Since life is swiftly passing by, 
My days are few, I soon must die. 
Oh! let me live for Thee alone; 
Thy righteousness be all my own; 
From worldliness, oh! set me free, 
And let my life be hid in Thee! 


Lord, let me live! 
Till my last work on earth is done, 
The conquest gained, the victory won, 


And when this slumbering dust shall rise, 


To meet my Saviour in the skies. 
On angels’ wings may I be borne, 
To live forever near the throne! 


165 


CHAPLERS Xe 


MEMOIR OF MRS. SUE M. 0. HOFFMAN. 


This amiable and highly gifted lady was the daughter of 
Rev. W. W. Orwig, and his wife, Susanna Rishel. She was 
born at New Berlin, Pennsylvania, June 4, 1844. Her early 
environments were of a character to both stimulate and culti- 
vate the many natural gifts with which she was endowed. Her 


Mrs. Sue Hoffman 


home town was the seat of the Church Publishing House, and 
was virtually the headquarters of the church. Here, too, was 
Union Seminary, the first literary institution of the church. 
Her honored father was a commanding figure in the af- 
fairs of the Evangelical Church, as presiding elder, editor, 
publisher, president of Union Seminary, and bishop, in rapid 
succession. Thus it will be seen that in her girlhood days 
Miss Sue Orwig came in touch with the fountain head of the 
166 


Memoir of Mrs. Sue M. O. Hoffman. 167 


great church interests with which her honored father was con- 
nected. 

As a child she was peculiarly charming and vivacious, 
and although naturally light-hearted, there was an underlying 
spirit of seriousness which was the secret of her intensely re- 
ligious nature in after years. 

At the early age of thirteen she was converted, during a 
great revival in the old historic first church of the denomina- 
tion, at New Berlin. Thereafter she led a consecrated life. 
In all her letters still extant, may be seen the fervid glow of 
faith and hope, and the constant reaching out of her soul after 
fuller experiences of the Divine life and broader fields of 
service for the Master. 


In 1856, the doors of Union Seminary were thrown open 
to the young of the church, and Rev. W. W. Orwig, her fa- 
ther, had the honor of its presidency until his elevation to the 
episcopacy, in 1859. 

It is worthy of note that the ladies who attended the Sem- 
inary were exceptionally bright and talented. In this bright 
galaxy, Miss Sue Orwig, although the youngest of the distin- 
guished circle, was a star of the first magnitude. Always 
bright, buoyant and happy, she was the life of the coterie in 
which she moved. She was poetic and sentimental in the 
highest degree, and nearly all her literary productions were in 
poetic form, and in which the true genius of poetry was un- 
mistakably manifest. Some of her finest poems were written 
during her school days, and were published in the Evangelical: 
Messenger and Living Epistle, and when in later years her 
equally gifted husband, the Rev. Elisha Hoffman, published the 
“Evergreen, the first Evangelical Sunday-school music book, 
a number of his wife’s early school poems were elevated to the 
dignity of sacred song. 

Miss Orwig graduated, with honors at Union Seminary, 
in the spring of 1862. She was the youngest of her class, but 
in attainments outranked all her associates. 

Several years after her graduation Miss Orwig was 
wedded to Rev. Elisha A. Hoffman, a son of the sainted Rev. 
Francis Hoffman, of the East Pennsylvania Conference, and 
who was a former Seminary schoolmate of hers. With en- 


168 Flashlights on Evangelical History. 


thusiastic devotion she entered into this sphere of Christian 
responsibility, and was a true help-mate to her husband in all 
his undertakings. 

In 1869 was founded The Living Epistle, a religious 
monthly, by a number of Evangelical ministers, and which was 
taken over by the General Conference in 1871, as one of the 
organs of the church. This magazine was published atthe 
church headquarters, Cleveland, Ohio. Rev. Hoffman, who 
was one of its founders, was also made one of its two editors, 
and this, and other reasons, necessitated his removal from the 
East, to Cleveland, Ohio, in 1869. It was in this wise that the 
gifted subject of this memoir came to reside in the city of 
Cleveland, where she spent some years of beautiful service in 
many lines of Christian usefulness. 

Mr. Hoffman choosing musical composition as his chief 
life work (a work in which he attained a world-wide distinc- 
tion), he found in his companion a helper of more than ordi- 
nary talent. In “The Evergreen,’ and other Christian song 
books, may be found a number of musical productions of Mrs. 
Hoffman. ; 

It was amid the scenes of this earnest, consecrated life 
that the unwelcome messenger with the death summons ap- 
peared. The relentless hand of consumption planted in her 
body the fatal seed of disease, which bade defiance to every 
remedial effort. 


HER LINGERING ILLNESS. 


The life of Mrs. Hoffman was so tenderly associated and 
interwoven with that of her family and friends, that the 
thought of breaking these tender ties and closing her life work 
in the flesh, gave her inexpressible grief and anguish of soul. 
As the lingering disease, that finally ended her beautiful life, 
gained a stronger hold upon her frame, she was appalled at 
the very thought of dying. Not that she was afraid of death, 
but her great desire to carry out a great and well matured life 
purpose, strongly prevailed. With a brave heart, born in the 
depth of this all-absorbing desire to do good, she long bade 
defiance to the relentless disease that was gradually wasting 
her strength. 


Memoir of Mrs. Sue M. O. Hoffman. 169 


With the dawn of the Centennial year, it became evident 
that resistance was useless, and she sought to resign herself 
to her fate. The following note to the editor of the Evangel- 
ical Messenger, and the accompanying poem, is most expressive 
of her state at this time: 

“The lines which I send you, I wrote last Sabbath even- 
ing, about II o’clock, upon my bed. I had been confined to 
my chair all day, and suffered so much pain and weariness, 
that toward evening I began to feel low-spirited and discour- 
aged. I retired to bed very early, but not to sleep. I struggled 
with God in prayer; but for a while He seemed to leave me to 
myself. At last I exclaimed, amid my tears: ‘Oh! God, if I am 
never to get well, let me die and be at rest. ‘The cross 
seemed so real, and so heavy, I thought I could not bear it any 
longer and live. If God would not take it away, I should die. 
And then the thought came to me, ‘He may not take tt away, 
but He can help you bear it; and in another moment the 
words of Bro. Young,* when he bade me good-bye, flashed 
upon my mind; they were these: ‘Lean hard on Jesus’ My 
soul fairly clutched at the words, as I imagine a drowning man 
would clutch at anything within his reach, and by a mighty 
effort of faith I did ‘lean hard on Jesus, and in an instant . 
the burden had dropped away, and was gone. 

“T almost felt like looking around me to see where it had 
gone, so real, so palpable it had been. Amid my rejoicings and 
thanksgivings for victory, these words clung to me. I could 
not get rid of them. They kept repeating themselves over and 
over in my mind, and finally forming into rhyme; and I knew 
that God was giving me thoughts to write, so I stole quietly 
out into the other room, where my husband was sleeping, and 
brought in the lamp, paper, and pencil, and sitting up in bed, 
I wrote the lines below. If you think there is anything in 
them, or in any of the facts connected with the writing of 
them, that will help some poor, heavy-laden soul, as they 
helped me, they are at your service.” 


*Rey. Jacob Young, then editor of “The Living Epistle.” 


170 Flashlights on Evangelical History. 


LEAN HARD ON JESUS. 


Lean hard on Jesus! he will bear 

Thee and thy cross, thou weary soul; 
Lean hard, nor do thou have a fear, 

But His great strength can bear the whole. 


Lean hard on Jesus! faiting one, 
Why dost thou try alone to bear— 

The heavy cross, when evermore, 
Thy “Burden-bearer” is so near? 


Lean hard on Jesus, sinking one! 
Oh! cast thy burden at His feet! 

He'll take it up, and thou shalt find, 
On His dear bosom rest complete. 


Lean hard on Jesus, doubting soul! 
Oh! dost thou think He cannot bear 

Thy little cross, who bore so much? 
Then cast away thy sinful fear! 


Lean hard on Jesus, O my soul! 

How couldst thou stand in this dark hour, 
Beneath thy heavy, heavy cross, 

Unless upheld by His great power? 


Lean hard on Jesus! He, thy Lord, 

Will bear thee through life’s darksome yale, 
Lean hard, nor do thou ever think, 

The “Everlasting Arms” can fail. 


HER LAST POEM. 


As her strength decayed, and she was shut up in the soli- 
tude of her chamber, the mind of Mrs. Hoffman grew intensely 
active. The following sad poem was written, as was the 
previous one, in February, “Two Leaves,” is a mirror of her 
soul. It gives us her death-bed estimate of life! It teaches us 
that our desires for a period of ease and inactivity is not the 
high ideal of one who has a great life purpose. When the 
period of inactivity came to this noble soul, she spurned it, 
and would gladly have continued her busy life, had the Master 
so decreed. Perhaps this poem may have a useful message to 
us, to cherish as a precious boon, the privilege of continued 
service for our fellowmen. 


Memoir of Mrs. Sue M. O. Hoffman. 171 


TWO LEAVES. 
I 


“With folded hands and weary eyes I lie, 
Upon my couch from morning until noon; 
From noon till night the lengthened hours go by, 
And morn’s bright dawning comes again too soon. 
I can do naught but sit, and think, and pray, 
And wonder why God leads me in this way. 


“A few short months ago with hurrying feet, 
Which nothing in their eager strides would stay; 

And hands pulseful and strong, I went to meet 
The work which in the path before me lay. 

For three long years I gave myself no rest, 

But God was with me, and my soul was blest. 


“Each day was full of work, my own home life, 
Engrossed much of my time, my toil, and care; 
The sacred work of him who calls me wife, 
I felt that God was bidding me to share. 
Oh! how my soul rejoiced to do his will, 
I had not learned to suffer and be still. 


“By beds of suffering, sick ones called to pray, 
To sing the songs of heaven to dying ones; 

To help God’s poor, the tide of woe to stay, 
To lift the sin-sick soul up to God’s throne— 

In church, in school, at home, abroad, alway, 

To work and work, and watch, and wait, and pray. 


“When all was done so much remained to do, 
My weary hands and heart cried out for rest; 
Oh! for a day when I'll have naught to do; 
Will I in life be e’er so richly blest? 
Oh! will that happy season ever come, 
When I can call but one brief hour my own? 


Il 


“The weary, weary days have come at last, 
When I have naught to do but sit and rest— 
The days which in my blissful busy past, 
I sighed for, thinking they would be so blest; 
I sit with idle hands and aching heart, 
To think that some one else must do my part. 


“My little children, in their gleesome play, 
Will stop to gaze on me with pitying awe; 
Ah! ’tis not I who wipe their tears away, 


172 Flashlights on Evangelical History. 


When sorrow comes,—or laugh with them in joy. 
For strangers, now, their childish hearts must woo, 
God took my work away—I’ve naught to do. 


“The Sabbath morning dawns serene and fair, 
I hear the chiming of the bells so sweet; 
That calls God’s children to the hour of prayer, 
I hear the hurrying tread of passing feet. 
Oh! how I long their footsteps to pursue, 
Alas! there’s nothing there for me to do. 


“Oh! how my folded fingers ache to bring, 
From out the organ tones so rich and sweet; 
My eager voice would join with those who sing, 
As was my wont, when I with them could meet. 
Alas! my fingers cannot do their will— 
The voice of song in me is hushed and still. 


“The weary, weary days still come and go, 
Tve nothing now to do but sit and rest; 
But God, in love, speaks to me soft and low: 
‘Thou dost not know what for thy soul is best, 
My child, I love thee, therefore, ’tis my will 
That thou should’st learn to suffer and be still.” 


HER TRIUMPHANT DEATH. 


The last days of Mrs. Hoffman’s earthly life were days of 
joyful anticipation of heavenly bliss, rather than of suffering. 
Her noble spirit was now perfectly resigned to God’s will. 
She believed her mission ended, and her work done, and there 
was naught to do but to go home. A surviving sister who was 
with her during the last three months of her life, writes: “I 
could tell you many incidents of her life, and her sickness. 
How calm and patient she was, knowing that death was near 
at hand, Dear Sister! How calm she was! How bravely she 
faced death!” The end came at last, on June 14th, 1876, when 
in great peace and hope of future felicity, she passed away. 
It was early morning when she died, and the evening of the 
following day that she was laid to rest. Of Mrs. Hoffman we 
may say in the language of Harriet Beecher Stowe :— 

“Yes, the sweet Gardener has borne her hence, 
Nor must we ask to take her thence away; 


Thou shalt behold her, in some coming hour, 
Full blossomed in his fields of cloudless day.” 


Memoir of Mrs. Sue M. O. Hoffman. 173 


In the issue of June 22, 1876, of the Evangelical Messen- 
ger, occurs the following editorial notice of the funeral of 
Mrs. Hoffman: 

“On Thursday, June 15th, the mortal remains of Mrs. S. 
M. O. Hoffman were laid away in the city of the dead, to 
await the roll call of eternity’s coronation day. Sister Hoff- 
man was a daughter of Rev. W. W. Orwig, and wife of Rev. 
E. A. Hoffman. She passed away at the early age of thirty- 
two years, after a lingering illness and through much suffering. 
Her experience of suffering and waiting proved a precious dis- 
cipline, and a refiner’s fire to her soul. Clearer, fuller, richer 
revelations of Jesus met her brightening vision as she drew 
nearer the gate of life. She seemed to rise by stages of con- 
flict, from one realm of victory and divine manifestation to 
another. At last the shadows all floated away, the din of strife 
and the rush of earthly care died in the distance far below, 
and she saw no man, save Jesus only.’ Her death-chamber was 
the Olivet from which she ascended to Heaven. Patience had 
wrought its perfect work, and nothing more remained but to 
die, and enter into rest. A large company of friends followed 
in funeral procession to the Woodland Avenue Evangelical 
church, where Rev. S. P. Spreng,* the pastor, preached an 
earnest and touching sermon from the words of Sister Hoff- 
man’s own selection— ‘There remaineth therefore a rest to the 
people of God. ‘The editor of the Messenger + followed with 
some personal remarks in reference to the deceased, and read 
several poems written by her during her illness expressive of 
her state of mind at the time. 

“The editors, and their assistants, from our Publishing 
House, served as pall bearers on the occasion. In the beautiful 
Woodland Cemetery of this city, the worn and wasted frame 
of our sister was laid to rest. Peace.” 

In the distinction accorded at her funeral by the Publish- 
ing House officials, and other dignitaries of the church, the 
reader will readily perceive the high esteem in which this tal- 
ented Christian lady was held by the church. 


*Now Bishop S. P. Spreng, af the Evangelical Association. 


tRev. Jacob Hartzler, afterwards Superintendent of Missions in 
Japan, and now a member of the Central Pennsylvania Conference of 
the United Evangelical Church. 


CHAPTER’ XX 


SELECTED POEMS OF MRS. SUE HOFFMAN. 
PURE AS THE LILIES. (“Evergreen,” page 164.) 


What is pure, and sweet,-and fair? 
Fragrant water-lilies, white and rare, 
Floating in the sunlight there; 

On the water’s breast they lie, 

While the evening breezes sigh 

And ere morning comes they die. 


What is pure, and fair, and sweet? 
Lilies of the valley at our feet, 
Smiling in their cool retreat; 

Mid the leaves they humbly lie, 
Breathing incense to the sky; 
Yet, ere morning comes they die. 


What is pure, and fair, and white? 
Lilies of the garden, fragrant, bright; 
Blooming in the morning light, 
Looking upward for a day, 

’Mid the flowers bright and gay,— 
Oh! how soon they fade away! 


What is pure, and fair, and good? 
Spirits that are washed in Jesus’ blood, 
Sinking ’neath the crimson flood. 
Though our bodies fade and die, 

Far beyond the starry sky, 

We shall dwell, all pure on high. 


GATHERED FLOWERS. 


O! where are the flowers we gathered, 
That beautiful, bright summer day? 

Have they, like the autumn leaves, withered, 
And passed with the summer away? 


O! where are the garlands we twined, 
Of flowers both lovely and rare? 

Have they, too, all faded and perished, 
Those flowers that once were so fair? 


174 


Selected Poems of Mrs. Sue Hoffman. 


’Tis thus, even thus, in life’s season, 
The hopes that are joyous and bright, 

Are the first to pass from our vision, 
And the first to fade from the light. 


’Tis thus with the friends we have cherished, 
The friends who were happy and gay; 
Alas! like the flowers they perished, 
And passed with the flowers away. 


NO BEAUTY IN POETRY. 


Devoid of beauty! can there be 

One heart from all emotion free? 

One human breast that does not thrill, 

With love and joy unspeakable, 

When listening to the gentle tone 
Born from the poet’s lyre? 

Just like the quivering heart-string’s moan, 
When rude hands strike the wire. 


Devoid of beauty! is there none, 
In Milton’s heaven-inspired song? 
In Shakespeare’s grand majestic plays, 
In Thompson’s glowing, tender lays; 
In Byron’s melting, mournful strains, 
In Moore’s sweet melodies? 
O! is there one who says there is 
No beauty in all these? 


Devoid of beauty! is there one 

Who feels no beauty in the tone 

Of poets’ harps? When skillful hands 

Are swept across the golden bands, 

They waken from the quivering chords, 
Such soul-entrancing strains, 

That every human heart must thrill 
To list the sweet refrains. 

Union Seminary, June, 1862. 


ANGEL WHISPERS. 


Angel whispers, like the sunshine, 
Through the darkness gleam; 

Like the radiant orbs of heaven, 
Brightly on us beam; 

Beam when all is cold and dark, 

Guiding safe our life’s frail bark, 
Over life’s rough sea. 


175 


Flashlights on Evangelical History. 


Angel voices, like the breezes, © 
Whisper-soft and low; 

Following with the sweetest music, 
Where our footsteps go; 

Whisper words of sweetest cheer, 

Which from yon bright Seraph’s sphere, 
Breathe into our hearts. 


Angel whispers will not leave us, 
If we ne’er depart 

From their gentle words of counsel— 
Voices of the heart; 

Will not leave us grope our way, 

All alone in death’s dark day, 
To the gloomy grave. 


Angel whispers, like a spirit, 
Hovers o’er our way; 

Fold o’er us their sheltering pinions, 
Guide us through the day; 

Guide us with their words of love, 

From this earth to that above, 
Where they ever dwell. 


GOD IS COMING. 


Both words and music by Mrs. H., in “Spiritual Songs,” page 25. 


God is coming! God is coming! 
Shout aloud the glad refrain! 
Send the cry from town and city, 
To the village, hamlet, plain. 
God is coming! hear the angels— 
Shout the tidings from above; 
He will deluge our whole country 
With His tidal wave of love! 


CHorus :— 
God is coming! pass the watchword 
All along the line to-day ; 
Every man be up on duty, 
For Jehovah comes this way. 


God is coming! God is coming! 
Roll the notes of joy on high. 
Every blood-bought son of Jesus, 
Rally to your Leader’s cry! 
God is coming! God is coming! 
Rub your rusty armor bright, 
Gird your sword and shield about you, 
And be ready for the fight—Chorus. 


Selected Poems of Mrs. Sue Hoffman. 177 


God is coming! God is coming! 
And the hosts of sin are strong; 

We will meet them bravely, boldly, 
And the fight will not be long. 

God is coming! and before Him, 
Powers of darkness must give way; 

God is coming! by His strong arm, 
We shall gain the victory —Chorus. 


God is coming! God is coming! 
Oh! lift up your hearts and pray! 
In the fight ’twixt light and darkness, 
He will need strong arms to-day. 
God is coming! falter never, 
When the conflict here is done, 
You shall wear a crown of glory, 
In the kingdom of His Son.—Chorus. 


OUR BEAUTIFUL DEAD. (“Evergreen,” page 20.) 


Loved ones come bear her away to her rest; 
Friends fold the cold hands across the still breast, 
Gather the white robe around the cold clay, 
For angels have borne her fond spirit away. 


Gather the flowers she loved when in bloom, 
Strew them around her, and over the tomb; 
Bury her where in her joy she had played, 
Under the willow, beneath the cool shade. 


Plant a white rose bush upon the dear grave, 
Over it let the green willow tree wave; 

Cover with soft moss the newly made mound, 
And water with tears the sweet flowers around. 


She was our idol, our loved one, our own, 

But God thought it best to call his lamb home; 
_Grieved ones, O! chide not the hands that would save, 
Your Father hath taken again what He gave. 


Sin might have blighted your beautiful one, 
Dark clouds of sorrow around her been thrown,— 
Jesus will cherish the lamb of the fold, 

Safe in His bosom your darling enfold. 


Weep where they pillow her beautiful head, 
Hallow with tears the graves of the dead,— 
Father in heaven, with pityful eye, 

Look on the torn hearts that unto Thee cry. 


178 Flashlights on Evangelical History. 


Angels, dear spirits from yon world above, 

Spread o’er our darling your white wings of love; 
Guide the fond spirit that from us is riven, 

Up to your beautiful, bright home in Heaven. 


Open the gates for her now waiting feet, 

Lead her safe through the pure golden streets; 
Carry her up to God’s dazzling throne, 

Where Jesus will welcome most fondly His own. 


‘TIS SWEET TO BE REMEMBERED. 


’Tis sweet to be remembered in the sunny hours of life, 

When hearts all free from sorrow, with happiness are rife; 
When those who gather round us, wear fond affection’s smile, 
And fairy birds sing sweetly, the hours away to while. 

It makes the sunshine brighter, the song of birds more dear, 
To know we're not forgotten by those we cherish here. 


’Tis sweet to be remembered, when clouds o’ershadow all, 
And sorrow’s sable curtain hangs like a funeral pall; 

When sunshine’s brightest radiance is hidden by the gloom, 
And fondest hopes we cherish lie buried in the tomb. 

It makes our hearts grow lighter, like balmy April showers,— 
To know that we’re remembered in these our darkest hours. 


*Tis sweet to be remembered by loved ones far away, 

Whose kindly words still cheer us, and send a gladdening ray; 
Who oft lament our absence with fond affection’s tear, 

Who cherish us still fondly, and hold our memory dear. 

It makes our absence sweeter, it brightens all our way, 

To know we're not forgotten, though we are far away. 


’Tis sweet to be remembered when the hour of death draws nigh,— 
And angels wait to bear our longing spirits to the sky; 

When life’s bright sun is sinking, within the vale of death, 

And friends are gathered round us, to catch our dying breath ;— 

It lifts our drooping spirits, it strengthens our weak faith, 

To know we're still remembered in the gloomy hour of death. 


AUTUMN OF THE HEART. 


There’s an autumn of the heart, 
As well as suummer-time ; 
A shady season of the heart, 
As well as bright sunshine; 
A-time when earthly hopes decay, 
When all life’s brightness fades away, 
And hope’s bright star sends not a ray, 
Of gladness to our heart. 


Selected Poems of Mrs. Sue Hoffman. 


There’s an autumn of the heart, 
Filled with the darkest gloom; 

A season when our brightest hopes, 
Lie buried in the tomb; 

When clouds of sorrow like a pall, 

Of midnight darkness hangs o’er all, 

And joy-built visions downward fall, 
Never to rise again. 


There’s an autumn of the heart, 
In which Death’s hand is felt; 
A season when deep sorrow reigns, 
Where only joy had dwelt; 
When treasures which to us were given, 
Are by Death’s stern hand from us riven, 
And by fond spirit’s borne to heaven, 
To meet on earth no more. 


There’s an autumn of the heart, 
When filled with deep despair, 

The clouds above us never part,— 
We see no radiance there. 

When weary of the world, we cry: 

“QO! Father, help me, or I die,— 

When all beneath the sod would lie, 
And rest for evermore. 


NOTHING BUT CHRIST. 


Nothing but Christ! Oh! rest, my soul, 
In His sweet love unto thee given; 
For, closed within His loving arms, 
I find this earth my heaven. 


Nothing but Christ! Oh! may no power 
Me from my strong position move! 
For, trusting in His promised word, 
I find my perfect love. 


Nothing but Christ! Oh! blessel days! 
May all thy sweetness never cease! 
For, listening to Thy loving voice, 
I find my perfect peace. 


Nothing but Christ! Oh! blissful thought; 
I lean upon His loving breast, 

Upheld by His almighty arms, 
I find my perfect rest. 


179 


180 Flashlights on Evangclical History. 


COME INTO THE FOLD. 
(Both words and music by Mrs. H., in “Evergreen,” page 17.) r 


Come into the fold, come into the fold, 

Outside of the gate are the wolves and the cold; 

Come into the fold ere the darkness of night 

Close round thee and hide the dear Saviour from sight, 
Come into the fold, come into the fold, 

Oh! wander no longer outside in the cold! 


Come into the fold, come into the fold, 

Outside are the darkness and danger and cold; 

Come in little lambkin upon His dear breast, 

The Saviour will fold thee and hush thee to rest; 

Come in little lamb, come into the fold, i ; 
O! suffer no longer outside in the cold! 


Come into the fold, come into the fold, 

Outside there are hunger, and weeping and cold, 

The sheep hear His voice where the green pasture grows, 
And follow His steps where the stream of life flows. 
Come in, wandering sheep, come into the fold, 

O! tarry no longer outside in the cold! 


Come into the fold, come into the fold, 

Come in from the darkness the wolves and the cold; 
Here pardon and happiness thou shalt receive, 

And Jesus unto thee His sweet peace will give. 
Come in all who will, come into the fold, 

Oh! why will ye wander outside in the cold? 


CHAPTER XXII. 


AFTERMATH! 


The Old Circuit Rider—Hallowed Memories of a Lost Grave—Poems 
by Miss Anna Troughton—Origin of a Beautiful Hymn. 


THE OLD CIRCUIT RIDER. 
By Eriza Gauyt BENNINGTON.* 


We see this veteran of the cross, 
On whom God laid His hand, 

Go forth in Christ’s own strength to fill— 
The Master’s great command. 


“Good-bye, dear wife, I cannot tell, 
How long shall be my stay; 

But while I’m gone, I beg of you, 
Do not forget to pray.” 


*Widow of Rev. S. D. Bennington, formerly of the Central Penn- 
sylvania Conference. 
181 


182 


Flashlights on Evangelical History. 


Thus armored, he went forth to tell, 
And bear the tidings ’round, 

The blessed Gospel story— 
With no uncertain sound. 


How God, in wisdom, had devised, 
The gracious Gospel plan, 

By which to bring salvation 
To evry son of man. 


With soul aflame with God’s great love, 
He told the wondrous story; 

How Jesus left His home above, 
The Father’s brightest glory. 


With tongue of fire he did proclaim, 
How God to save our race, 

Sent His own Son on earth to die 
And take the sinner’s place. 


He preached-the glories of the cross, 
In cabin, wood and field. 

God added His rich stores of gnace, 
An hundred-fold the yield. 


No mountain height, nor river broad, 
But what we find him there, 

Thus bringing to the sons of men, 
Salvation from despair. 


Thus, day by day, and year by year, 
In armor all divine, 

He stood, a soldier at command, 
Out on the firing line. 


At last he reached the river, 
*Tis now life’s setting sun, 

He heard his great Commander say: 
“Tt is enough, well done.” 


Sweet be thy sleep where’er thou liest, 
Thou tireless son of grace; 

What though no marble shaft may mark 
Thy humble resting place. 


Never, in life, did’st thou regard 
Earth’s plaudit or renown; 

It is enough that God doth know, 
Where thou hast laid thee down. 


Aftermath. 183 


HALLOWED MEMORIES OF A LOST GRAVE. 


In the village of Milheim, Centre County, Pennsylvania, 
prior to 1805, lived a family named Betz, of whom two sons, 
John and Matthias, were among the first fruits of the ministry 
of Rev. Jacob Albright and his co-laborers. John removed 
to Sandusky County, Ohio, at an early day, and was one of the 
first Evangelicals in that region, and was the Founder of 
Bettsville. Matthias entered the ministry of the Evangelical 
Church in 1809, and during his brief ministry labored with re- 
markable success. Rev. Betz was a young man of fine personal 
appearance, of medium height, quiet, mild and sympathetic in 
his disposition, and universally beloved. 

He bore with great fortitude an unusual amount of hard- 
ship and suffering for the cause of Christ. One incident may 
suffice to illustrate his Christ-like nature. He was once com- 
pelled, on account of inclement weather, to stop at a public 
house, where another man like himself, was an unwilling 
guest. This man, who was a stranger to Mr. Betz, indulged in 
terrible profanity because of the weather, charging the Al- 
mighty with folly in permitting such a wild raving of the 
elements. 

For this blasphemy Rev. Betz gently rebuked the scoifer, 
who resented it by striking him a violent blow.on the side of 
his head. Here was a good opportunity for the exhibition of 
Christian forbearance, and in literal compliance with our 
Lord’s commandment, Betz turned the other side of his iace 
to the cruel smiter. This act greatly astonished the wicked 
man, who expressed regret at his sinful conduct and hasty 
action. 

Among the many who were converted under the ministry 
of Rev. Betz may be mentioned Bishop John Seybert, who was 
brought under conviction at a farewell service of Betz, at Man- 
heim, Lancaster County, Pennsylvania, April 15, 1810.* 

The last field of labor which Betz served (Northumber- 
land), occupied a territory covering now, eight counties. With 
him were three colleagues. Rev. Betz was preacher in charge. 
Late in the season of 1813, when near the extreme western end 


*See “Bishop Seybert’s Leben und Wirken,”’ page 38. 


184 Flashlights on Evangelical History. 


of his charge, near the present town of Lemont, Centre 
County, he contracted a severe cold, which terminated in 
pneumonia, of which he died in the house of a Mr. Steffy, at 
the early age of thirty-one years. His burial in the Presby- 
terian graveyard on Spring Creek, was unfortunate, as his 
parental home, Milheim, was scarcely twenty miles distant. 
The little graveyard soon afterwards fell into disuse, and for 
many years has been overgrown with trees and briars. ‘The 
Central Pennsylvania Conference became anxious lest the 
grave might be entirely lost, and in 1862 directed the preacher 
of the charge to identify, if possible, and mark the grave; but, 
alas! it was too late; the grave was lost! ‘The dewdrops that 
sparkle on his grassy mound in the summer morn, are the only 
tears that fall upon it, and the wailing of the wind in the 
tree-tops is the only requiem heard in this lonely spot; yet, ‘tis 
enough; the Eye of the Eternal God rests upon the forgotten 
grave, and will guard it with jealous care until the resurrection 
morn. The following lines on this lost grave were contributed 
by one of the daughters of the church: ; 


IN MEMORY OF REV. MATHIAS BETZ. 


By Mina Ferner RISHEL. 


Within a church-yard’s broken walls, 
The sweet young grasses ev’ry spring, 
Grow up anew; the plover calls— 
In measured tones, low murmuring. 


And here, in some forgotten grave, 
A weary pilgrim takes his rest, 
In battle fallen—with the brave, 
He shares the triumphs of the blest. 


His consecrated lips spake well, 
His feet stood firm upon the Rock; 
And one among his shafts that fell, 
Called forth a shepherd* to the flock. 


Thus was a pure and perfect pearl, 
Won for the Master’s casket fair. 
Far better than the empty whirl 
Of man’s mad praise, such offerings rare. 


*Bishop John Seybert. 


Aftermath. 


4 
ee) 
Loa 


Then, when the soul’s last message came, 
His busy, patient hands grew still; 

That faith, held high above life’s pain, 
Bowed to the Father’s changeless will. 


And though no granite, pointing high, 
Now marks the sainted sleeper’s rest, 
Ner lowly mound with headstone nigh, 

To aid the traveler’s eager quest. 


Nothing but dew, and strange wild weeds, 
That tell no tale of hidden dust, 

Once living hands, whose noble deeds 
Betrayed the full heart’s loving trust. 


God’s angels still with nightly care, 
Their constant, white-winged vigils keep, 
And breathe o’er silent earth lips their— 
“He giveth His beloved slecp.” 


MISS ANNA TROUGHTON. 


The authoress of the subjoined poems, Anna Troughton, 
is of English parentage, and came into the family of Prof. A. 
A. Smith about 1856. When her patron became President of 
Greensburg Seminary, in Ohio, in 1857, Miss Troughton, as 
one of the students, developed a very fine poetical talent. She 
remained in the family of Prof. Smith about ten years, event- 
ually married, and removed to California, where she still 
(1908) resides. The following poems were written when she 
was still in her teens, as an Evangelical student at Greensburg 
Seminary. When Prof. Smith became President of Plainfield 
College, in Illinois, in 1862, Miss Troughton continued her 
studies, and attained a high degree of literary merit. The 
poems “The Rain Concert” and “The Burial Place of Our 
Hopes” are representatives of this gifted woman’s poetic 
talents. 

THE RAIN CONCERT. 


At the hour before the twilight, 
Standing by the open door, 
Thinking of the friends now absent, 
Thinking of the days of yore,— 
Thinking of the forms and faces, 
I had loved in by-gone years, 
I was startled from my musings, 
By a voice from yonder sphere. 


186 


Flashlights on Evangelical History. 


Loud it swelled, and yet still louder, 
Through the vaulted arch of heaven, 
And the forest leaflet trembled 
As the echo there was given. 
“Gather ye yourselves together 
To the concert of the rain,” 
And the thunder roared responsive 
And the lightning flashed amain. 


Then a thousand rain clouds hurried, 
And a million rain-drops flew; 

While a veil of misty darkness 
Gathered o’er the heaven’s blue. 

Then a spattering and a clattering, 
As to earth they rolled along, 

And I thought it more melodious 
Than the forest warbler’s song. 


First, there seemed a mimic battle, 
Then, anon, a gentler strain; 

Till each passion here was painted, 
At the concert of the rain. 

Oh! the wierd and witching gladness, 
In the even, varied strain! 

Oh! the mystic tones of sadness, 
In the music of the rain! 


For each drop doth seem to whisper, 
As it patters ’round the door: 
“Sigh not for the friends departed, 
They are only gone before. 
Like as we from earth ascending, 
To the clouds whence we are riven, 
So shall they arise in glory, 
At the golden gates of heaven.” 


Thus I learned a holy lesson, 

From these droppings from the sky; 
From the simple words of wisdom 

Of these messengers from high. 
Long and thoughtfully I pondered, 

Till each cloud had passed away; 
Till the sun shone forth in glory, 

With his last expiring ray. 


Till the mystic shadows deepened, 
Over hill, and dale, and plain; 

Till each drop had told its story, 
At the concert of the rain. 


Aftermath. 


Then I thanked the gracious Giver, 
Thanked the Author of the strain, 
Thanked Him for the gentle teachings, 

At the concert of the rain. 

Oh! J’ll ne’er forget the lesson, 
When I dream of friends of yore, 
But will think that they are sleeping, 

Or, have only gone before. 


THE BURIAL PLACE OF OUR HOPES. 


As we are sailing away down the river of Time, 
We often rest on the oar; 

To gaze on the past, and with tears repine, 

That the name of the shore we are leaving behind, 
Is the land of the Nevermore! 


There are bowers of love in the Nevermore, 
Where we've wandered hand in hand; 
There are vales of peace, and a rock-bound shore, 
Where the surges swell! with a fearful roar, 
And break on that rock-bound strand. 


There’s a spot in this land of the bygone years, 
In the shades of its darkest slopes; 

Where the falling dews are our own sad tears, 

Where the wind, like a wailing moan, appears, 
*Tis here we have buried our hopes. 


Our holiest hopes in the dust lie low, 
And are marked by fair monuments; 
We see them gleam like the drifted snow, 
When the foliage dark waves to and fro, 

And the sun his brightness lends. 


Far down where the spray of the dashing waves, 
Falls dark on the solemn shores, 

There our blasted hopes in their lowly graves, 

Where the ivy creeps, and the dark pine waves, 
And the ocean’s requiem roars. 


There are nameless longings, and day dreams gay, 
That lie silent, and pale, and cold, 

There are new born hopes that lived a day, 

Then sickened, and died, and were carried away, 
To sleep in the silent mould. 


188 Flashlights on Evangelical History. 


There are dreams we have sént to tne future land, 

On the foam of the crested waves; 
We have found them wrecked on the cold, cold strana 
So we have carried them batk to yon mystic land, 

And placed them nameless graves. 


But ’tis sweet to dream that we need not mourn, 
(Though only a dream it be), 
That for noble hopes, though they are earth-born, 
There will come a resufrection morn, 
And a glad reality. 


ORIGIN OF A BEAUTIFUL HYMN. 


In our young days, when the German language still pre- 
dominated in our Evangelical worship, one of the = which 
almost every one knew and sang, was :— 


“Kommt, Bruder, kommt, wir eilen fort— 
Nach neu Jerusalem.” 


Many years ago we began an investigation as to the origin of 
this hymn and the stirring melody to which it is sung. We 
believed it was composed by one of the first Evangelical 
preachers, presumably John Walter, for the three-fold reason 
that it first appeared in the Evangelical “Viole,” first edition, 
(1818), was sung almost exclusively in the Evangelical Church 
and not found in any other early denominational song books. 
Our surmisings were eventually confirmed by Rev. Joseph 
Saylor, who gave us the following circumstantial account of 
its origin. 

When Saylor was presiding elder of Salem District, in 
1833, he held a meeting in Morrison’s Cove, in Bedford Coun- 
ty. This meeting was attended by Father George Kring, who 
lived beyond the Allegheny Mountain, in Cambria County. 
Saylor’s next apointment was at the home of Father Kring, 
and he acted as escort to Saylor across the mountain. In their 
journey they reached a point on the mountain where Kring 
stopped and told him of the following occurrence there :— 

He said that many years before (certainly prior to 1810. 
—AuruHor) he had piloted Rev. John Walter from the Cove 
to his home in Cambria County, in mid winter. A heavy snow 


as 
= 7s” 


Aftermath. 189 


had fallen, and Kring, having the stronger horse, rode some 
distance ahead to break the way. When they reached the 
point spoken of, Walter called to Kring, saying that he had 
composed a verse, and then repeated the first verse of this 
hymn. Kring encouraged him to compose more, and as each 
verse was composed, it was repeated to Kring. When they 
reached Kring’s home, Walter committed the beautiful song of 
ten stanzas to paper. The beautiful melody we also believe to 
be Walter’s composition, ‘The song was sung with good effect 
at the Evangelical Centennial, at. Kleinfeltersville, Pennsyl- 
vania, September 25, 26, 1907. 

We have made a translation of a few stanzas of the hymn, 
in order that the reader may catch something of its sentiment 
and spirit. 


Come, brethren, come, we'll journey on, 
To the New Jerusalem ; 

Oh! see you not the golden gates, 
That just before you gleam? 


CHoRUS :— 
In the rest, in the rest, 
Oh! heaven’s sweetest rest; 
I'll wait for the day when my Saviour comes, 
And then I'll go home to my rest. 


Unto that goal direct your eyes, 
Hold Jesus’ faithful word, 

Keep watchfulness and prayer in mind, 
So the journey wont be hard. 


Here is a mighty wilderness, 
Through which we all must go, 

Here taste the heavenly manna sweet, 
O! then no murmur know. 


Notr.—George Kring was converted under Albright, at Morrison’s 
Cove, 1805; removed to Cambria County, 1806; was the first Evangel- 
ical west of the mountains; died 1844, aged 78 years. His son, Conrad, 
born 1800, entered the ministry 1823; died in Ohio, 1887. Rev. S. B. 
Kring, son of Rey. Conrad, born 1827; entered the ministry 1850; died 
1893. Savilla, daughter of Rev. S. B. Kring, great-granddaughter of 
George, and now the wife of Dr. C. C..Poling, President of Western 
Union College, was the first female Evangelist in the Evangelical 
Church: 


Soon we ate land on Jor 

_ That by the city glides, 

Who keeps the faith shall safely « S 
For him the stream divides. 


INDEX 


Albright, Rev. Jacob, Found- 

er, 
Achenbach, Geo., 
Achenbach, “Lovie,” Story of 
Altar, Invading the, ........ 
Barber, Rev. James, biog., .. 
Barber, Mrs., Incident of .. 
Barn, Hyers, Cont at) +....: 
Baker Hone VWinsienia ssc. sce 

“Fined for shouting,.. 
Bradbury, Wm., Composer, 
Beckemyeniline tyes. cee 
Becker, Wife’s escape, ...... 
Bennington, Mrs. Eliza G., .. 
Betzee Olitiny ei daveccioers occas 
Betz, Rev. Matthias, ........ 
Bertolett, Rev. Daniel, 

* A poet, 
Bery, A. W., Conversion of, 


I4I 
I4I 
131 


136 
136 


- 155 


130 
131 
181 


30 


Boas, Rev. Jacob, pioneer, .78-81 


Bower, Rev. Moses, ........ 24 
“Botschafter,’ Birth of, 17 
Broadbeck, Rev. H., incident, 60 
iBrobst) Michael; ..02.).9... 131 
Brush Valley Camp, ....... 118 
Breitenstein, Rey. Philip, .20, 133 
Block House Settlement, ... 63 
Bnckmeva -hhomasy «so ses 49, 120 
Brickley, Rev. Geo., ........ 27 
Brickley, Rev. Daniel, ...... 37 
Butz Family converted, 50 
Burned, Willing to be, ...... 128 
Buchman, Rev. Abraham, ..38-40 
Buchman) Joseph; —.......:.- 39 
Canadarehhe work in, ..... 95 
Camp-Meetings, First, ...... 18 

Brettenstein’s, ......5.:.... 20 

m@lde tashtoned: 2055. 2. . «ok 20 

AQ) Gl AV oye SNe A 21 

Wiolence wat. yhuaiercacie ss 22-24 


StOLiimaie each ate. 26 
Samal 2 ckeakaeeracd se 29 
AG © taker atieeets svits steteia sic 31 
Mi Tabiabeats eee. aa teat < 33 
Mock service at, ......... 35 
Bich aries,» vee abe etree 40 
Centennial, Evangelical, 189 
Circuit-riding, The, poem, .. 181 
Cedar’ Creek, Wl se5. scree 77 
“Charming Powders,” ...... 85 


Christmas Gift, The Lord’s, 112 
Clever Barney, Conversion of, 38 
Children, Early conversion of, 141 
“Cranky” preacher saved, 120-122 
Church, First Evangelical,.. 2 
Dauberman, John, Esq., 
Daughters of Song, 
Deed, First Evangelical, .... ~8 
Dreisbach, Rev. John 4, poet, 143 


Dream, Came true, .......... 138 
Dimnkelsajiohn Esq 4. tsss: 4 
Duquesne, Fort, Battle of, .. 16 
Earnest, John, Camp at, .... 22 
Educational Society, First, .. 5 
IByoherenviora, (Coe  -- eden cane 144 
Emigration to the “West,” .. 73 
Sher betmatly see). sate 77 
Eppley, Rev. Benj, ...922... 81 
“Evergreen,” Music book, .. 167 
Ettinger, Rev. Adam, ...... 24 
Ever Ahmar Comte ater ie 10 
Eyer, Mrs., Courage of, .... 11 
amily MOKshiipeae.ceeeee eee I5I 
Ferner, John, House of, .... 16 
RlosbeswiRoaGdeae. eee eee 16 
Flat Rock Orphanage, ...... III 
Fries, Rey. J. H., Incident,.. 118 
CabelteErancts: ss eee 46 
Garman, Rev. Benj., ....... 46 


Gramley, Frantz, Converted, 31 


192 
Grave, A voice from the, ... 9I 
Gibbons, “Happy Billy,” .... 13 
Gohath:wPhilistine:, .22 eee. -. 44 
“GoingaW est, crake cic toe = = ore 73 
“Gospel Ship,’ (Song), .... 154 
Greensburg Seminary, ...... 185 
Harlacher, Rev. Jos., ....4,94, 96 
Hamilton, Rev. John, ...... 33, 42 
Hartzler, Rev. Jacob, ...... 173 
Hammer Family, ......... I09-III 
Hammer, Rev. Charles, ..... 98 
Hanoine) me b icy. sere 96 
Heidelberg Catechism, ...... 50 
Heavenly Railroad, (Song), 155 
Herpster Family, ........... 76 
Hennig, Rey. Adam, Pioneer, 13, 14 
Bennie, “Petersen. acme cone 35 
“Hilivot Prayer. “Chesit) =e: 52 
Hittle’s, Disturbance at, .... 45 
“fosensack,” sithe;, 22.2222 255 133 
Hoy, Philip and Daniel, .... 75 


Hoffman, Rev. Francis, biog., 89 
Hoffman, Rev. Elisha A., ..89, 127 
Hoffman, Prof. Francis, .... 89 
Hoffman, Mrs. Sue Orwig, 168-180 


Horse Trade, A model, ...... 100 
Huntzinger, Miss Philipine 
(Phoebe), Remarkable con- 
VELSION Gees ss comes ooo 132 
Indian Massacre, 232... .% IO, 102 
Illinois, Work established in, 75-80 
Kanaca, Reval Jj. Jeera x ae 36 


Krecker, Rey. Fred, Con., .. 43 
Krecker, Rey. (Dr.), Mission- 
ary, 
Kring, Rey. Conrad, 
Kring, Father George, ..188, 189 
Kinsloe, Amanda, Story of, 138 
Kochel, Rachel, Death of, .. 91 


Kopp; Revels jee) eee ee Sb: 
Kuter, Rev. Israel, ...... 102, 107 
Lawver, Father Jacob, ...... 76 
Lehigh County, First church 

$f whe eHeaSs. cae See 57 


Flashlights on Evangelical History, 


Liberality, Examples of, 41, 64, 66 


“Living Epistle,’ The, ...... 168 
Lost Grave, The, (Poem), .. 183 
“Log. Rolling,“ eee ee 88 
Lee, Maj. John, killed, .... 10 
Long, Bishop’ Joseueesese.s 67, 70 


Massacre of Evangelicals, .. 105 


Maize, - Mich., 22 3eneeeeee 3, 134 
Maize, Mrs. Johny Sesaseeeee 135 
Manweiler, Rev. D, <:..2..-2 23 
Mertz, Rev. David, ....2-.c8 45 
Debate -at, _...32 2.98 48 
Big meeting at) Jo22eeseee 49 
Biography, ...22.ce-eeeeeee 53 
Caroline, .. 4. eee 53 
Mertz, Gen. Henry, eeees 46-53 
Miller, Rev. Geo., .......-.- 3-127 
Miller, Mrs. Geo., .......... 127 
Miller, Solomon, 22eseeeee “127 
Ministry, Call to; -o33ee" 84-90 


Missionary Society, First, .. 4 
Missionary, Jewelry bartered, 103 
Missionary, First to the West, 9-14 


Mowry, Daniel, ../...:..-.. 71 
Mossy Plot, ‘The; 2eee5s0se 140 
Mook, John, <-.-sseneenenee 76 

Susie, © Jz... =. + ee 129 
Musical Duel, The, ........ 7 


New Berlin, First church at, 3 
New Berlin, Incidents at, ..3-10 
Neitz, Rev. Solomon, Con., .. 53 
Niebel, Rev. Henry, 
Niebel, Rev. Abr., .......... 34 
Nierenz, Rev. A., killed, .. 106-107 
North Western College, .... 185 
Ohio, Early work in, 13, 14, 75, 84 
Orwig, Bishop W. W., ...37-143 
Orwigsburg, Revival at, .... 109 
Orphanage, Muller’s, 
Paul, Rev. Jacob, 
Photographing the Bishop,.. 72 
Philips, Conrad and George, 6, 14 
Prodigal Son, Sermon on, ... 119 
Providential Supplies, ...112, 113 


Index. 


Preachers’ Wives, Hardships 
Clino catits/s Oo co Soe Ee cee 126 
“Pines, 
Physical Perfection, Fad, .. 121 
Poetic Talents, Evangelical,. 143 
Publication, First Board of, . 12 


vanaiemolam, Esq. Sey... see. 3 
Reinke Rev. Jacob,: .2-....0.6 64 
Ressler, Mrs. Rachel, ...... 08 
ved Pepper thick, S220. .s65- 116 
HNEEEIDUtLON, © sceie cease snr 61, 97, 149 
Ratich,Hlemmyeysccceect nce s 86 
Riddle, \Sekipturalege. ..... ee 160 
Rickertpeachand, wee. - IOQ-III 
Rishel, Mrs. Mina Ferner, 

IR oeiismot mean taeee <s 15, 74, 184 
Rohland, Rev. Henry, ...... 78 
PRO Msme OMI) Wher. aye cee s «sare aieteis 75 
Saylommweve OSes «alee 4, 48, 84 
Salanyemloor mich. ace sei. 73 
Saltzberger Church, ........ 46 
Secret Societies, ........... 5 
Schnerr, Rev. Jacob; +....... 43 
Scoffer Rebuked, ........... 183 
Seumucker, 01: sJonG..o... 0 141 
Schwenkfeld, Casper, ...... 133 
SeLmonsOueer .s. sos: . 119, 122 
Seeder, Rev. L., killed, .... 107 
MIECKEE | PRAVED MI. . oo syncnetin: 108 
‘Siimiida, 1eesy Jel, Tae pee me swe 185 
Seybert, Bishop John, ...... 55 

Incidents, Etc., Benevyo- 

INCE Se as SES 3 64, 66 


193 
Shoutines Oteer, sn. csee 137 
Sviowne IbnGhightgs- 5st ocsacecsee 105 
Sindlinger Pamiuly, 002. ... 2. 63 
Spreng Bishops (Panes. ce. 173 
Stanwene anteley «ae seiae t- ne Fie | 
Showers, Rev. Fred., ...... 13 
SIGE) ae ys 6 aoe Gees 99 
Spangler, Rev. Ch., Camp at, 28 
Stoystown, Camp at, ........ 25 


Swords’ point, Praying at,.. 131 
Temperance Sermon, Toper’s, 122 
Thomas Family and Class, .. 76 
Trick, Great results from,.. 114 


Troughton, Anna, poetess, .. 185 
Unionl Seminanyauee. onda. 4, 144 
WopeseValtondaeer ee ener ne: 45 


Vallerchamp, Mrs. Ruthanna, 
Biog. and poems, 
Vallerchamp, Rev. Azima, 145-165 


Wiole) Sone’ book) i:c225...... 188 
Walter, Rev. John, ....3, 130-134 

1510 o1 ia RS on Ce | eR 143 

Petentat i); caeen 5 tose oan 130 

Meagdalenavmee .«ntimer soo sets 131 
Wagoner, Rev. Philip, ....71-115 
Wagoner, Dr. Charles, ...... 71 
Weirick, Rev. Geo., Con.,... 115 
WrarkenvaClass Mai 08 06 fee 77 
Waban Iyyabile assobie a abo 40 
Widow, The grateful, ...... 86 
Wotnes kev. Jacoby)... oes 169 
Zinzer Reve ‘JiaGee® Jikan. 45, 53 


THE END. 


DATE DUE 


DEMCO 38-297 


Duke Ul i 


a t I i ii 


Div 5. 28929 S794 F585 1908 
__Stapleton _ 


See eee 


History 


2 2 eo Oe 
{ 


DUKE UNIVERSITY 
LIBRARY 


DURHAM, NORTH CAROLINA 


